Soho Square at the heart of Soho in London’s West End … but where does the name comes from? (Photograph: Patrick Comerford, 2025)
Patrick Comerford
Before having a bad tumble on Oxford Street last week, when I ended up in the A&E unit in University College Hospital London on Euston Road, I had spent some time in the Tottenham Court Road, Oxford Street and Soho area, looking for old churches and buildings of architectural interest.
I have been in Gerrard Street and Chinatown before, and I first stayed in an hotel off Oxford Street back in 1970 or 1971. But I had never really got to know Soho.
Of course I knew of Soho as a centre for the theatre and music industries and its seedy reputation in the past as a centre for the sex industry, prostitution and night clubs that featured regularly in salacious reports in tabloid pressarchi from the 1950s on.
I knew of Soho too in lyrics from hits in the late 1960s and early 1970s by the Kinks (‘I met her in a club down in old Soho / Where you drink champagne and it tastes just like Coca-Cola’) and the Who (‘Ever since I was a young boy, I’ve played the silver ball / From Soho down to Brighton, I must’ve played ’em all’) to Shane Macgowan and the Pogues singing ‘Rainy Night in Soho’ in 1990:
I took shelter from a shower
And I stepped into your arms
On a rainy night in Soho
The wind was whistling all its charms.
Soho is a much different area in recent years, to a degree. Many parts of it have been gentrified, with attractive cafés and restaurants, hotels and bars, theatres and music studios, although there is still a whisper everywhere of its recent salacious past.
Soho was a part of the ancient parish of Saint Martin in the Fields, forming part of the Liberty of Westminster.. But Soho never was an administrative unit with formally defined boundaries. It is about a square mile in area, and is usually considered to be bounded by Shaftesbury Avenue to the south, Oxford Street to the north, Regent Street to the west, and Charing Cross Road to the east. The area to the west is Mayfair, to the north Fitzrovia, to the east Saint Giles and Covent Garden, and to the south Saint James’s.
The ‘Tudorbethean’ mock ‘market cross’ building at the centre of Soho Square was built in 1926 (Photograph: Patrick Comerford, 2025)
Soho Square in the centre of Soho has been a public square effectively since 1954 when it was transferred by the Soho Square Garden Committee to Westminster City Council. It was originally called King’s Square to honour Charles II.
But the name of Soho goes back long before King’s Square became Soho Square.
I have long been interested in the origins of the name Soho, wondering whether its etymological origin has any connection with the motto with slight variations on most Comerford coats-of-arms and that has long escaped a credible explanation or translation: ‘So Ho Ho Dea Ne.’
Most accounts say the name of Soho derives from an English 16th-century hunting cry ‘So-Hoe’ when the area was open fields and grazing land. There are also places called Soho near Handsworth in Birmingham, once a part of Staffordshire, and New York and Hong Kong, although the name of Soho in New York is an acronym for South of Houston Street.
The history of Soho as we know it today does not begin until after the Great Fire of London in 1666. It was originally a royal park used for fox and hare hunting. The fire destroyed two-thirds of London, creating in a huge demand for new housing. Soho quickly went from open fields to an fashionable residential location.
Immigrants began to settle in the area from around 1680 onwards, particularly French Huguenots after 1688, and the area became known as London’s French quarter. Greek Street was first laid out around 1680 and was named after a nearby Greek church. The early Irish residents included Arthur Annesley, 5th Earl of Anglesey, and Peter Plunket, 4th Earl of Fingall, and later Josiah Wedgwood ran his main pottery warehouse and showrooms there.
Building work in Golden Square, Gerrard Street and Old Compton Street began in the 1670s and Soho Square itself was laid out in 1681. When building began on Soho Square in 1681, one of the first residents was the Duke of Monmouth, one of the many illegitimate sons of Charles II. The square had become known as Soho Square by 1720, and when John Rocque drew his keynote map of London in 1746, the name of Soho Square had replaced King’s Square.
Monmouth House in Soho Square, built for the Duke of Monmouth, later became the French ambassador’s residence, but was demolished in 1773.
Soho Square was still close to the countryside in the late 18th century. Speakers of the House of Commons had houses in the square and a number of foreign embassies were there, including those of France, Russia, Spain and Sweden. But, between 1778 and 1836, the square was also home to the infamous White House brothel at the Manor House, 21 Soho Square.
Joseph Addison and Richard Steele wrote of their character Sir Roger de Coverley in The Spectator, saying, ‘When he is in Town he lives in Soho-Square.’
By the mid-18th century, the aristocrats who had been living in Soho Square or Gerrard Street had moved away to more fashionable areas such as Mayfair. By the 19th century, they had been replaced by prostitutes, brothels, music halls and small theatres.
In A Tale of Two Cities Charles Dickens has Lucie and her father, Doctor Manette living on Soho Square. It is believed that their house is modelled on the House of Saint Barnabas, and so the name of Rose Street was changed from Rose Street to Manette Street. Golden Square is mentioned by Dickens in Nicholas Nickleby, and Ralph Nickleby has a house on the square.
Robert Louis Stevenson had Dr Henry Jekyll set up a home for Edward Hyde in Soho in the Strange Case of Dr Jekyll and Mr Hyde.
Soho was badly hit by an outbreak of cholera in 1854. John Snow’s study of the outbreak was significant in the history of epidemiology and public health. He mapped the addresses of the sick and noted that they were mostly people whose nearest access to water was the Broad Street pump.
Many small restaurants and cafés sprang up in Soho in the 19th century, particularly as a result of Greek and Italian immigration.
Soho Square has two churches, Saint Patrick’s Roman Catholic Church, partially on the site of Carlisle House, and the French Protestant Church, as well as the House of Saint Barnabas, which closed last year. Saint Anne’s Church on Wardour Street was built in 1677-1686. Nearby, the Church of Our Lady of the Assumption and Saint Gregory on Warwick Street was built in 1788 and is the only remaining 18th-century Roman Catholic embassy chapel in London.
At the centre of Soho Square is a listed mock ‘market cross’ building, built in 1926 to hide the above-ground appearance of an electricity substation. It is a small, octagonal, rustic gardener’s shed with black-and-white, timber framing, a steep hipped roof and a squat upper storey with jettying, supported by timber columns. It incorporates 17th- or 18th-century beams and its style has been described as ‘Tudorbethan’.
The much-weathered statue of Charles II was carved in 1681 by the Danish sculptor Caius Gabriel Cibber, father of the Poet Laureate Colley Cibber. It became the centrepiece of the square, set on a pedestal above a fountain and basin, with four figures representing four rivers, the Thames, Severn, Tyne and Humber.
In time, the fountain ceased to function, the basin was filled, and eventually the statue was removed In 1875 during alterations in the square by Thomas Blackwell, of Crosse & Blackwell, the food firm then based at 20-21 Soho Square.
Blackwell gave the statue to a friend, supposedly, for safekeeping, and it was absent for many decades, stashed away as a private garden feature in a country house. It was returned to Soho Square in 1938, although the garden was not restored and opened to the public until 1954.
Cibber’s statue of Charles II, sculpted in 1681, was returned to Soho Square in 1938 (Photograph: Patrick Comerford, 2025)
The name Soho dates from at least 1632, but ‘So Ho!’ has been used as a hunting cry from perhaps the early 1300s. It was used in calling from a distant place to alert hounds and hunters when a hare had been sighted, similar to the use of ‘Tally Ho!’ in fox hunting – when a fox breaks cover and ‘soho!’ is the cry when the huntsmen uncouple the dogs.
Various dictionaries say ‘soho’ was a synonym for ‘tally-ho’, and the the word ‘soho’ as a call by huntsmen to direct the attention on the dogs or of other hunters to a hare that has been discovered, or to encourage them in the chase. Soho in London developed on an area that had been a royal park once associated with hunting and the area was developed from farmland by Henry VIII in 1536, when it became a royal park.
Interestingly, the Duke of Monmouth used ‘Soho!’ as a rallying cry for his troops at the Battle of Sedgemoor, the final battle in his rebellion. But the name Soho or So Hoe was in use for the area at least 50 years before the Duke of Monmouth led his troops with the battle cry.
Will Noble, editor of the website Londonist, wonders whether the link between the hunting cry ‘So Ho’ and the name of Soho is little more than an ‘unsubstantiated urban myth’. He dismisses as ridiculous another theory that Soho is an abbreviation of South of Holborn, pointing out that, in fact, Soho is to the west of Holborn.
Walter Thornbury discussed another cry theory in the Victoria County History in 1878. He suggested that ‘soho’ might come from ‘the footpad’s slang of the 16th century, when the fields were lonely at night, and divers persons were robbed in them.’ Footpads were the equivalent of highwaymen on foot, but there is nothing to substantiate Thornbury’s claim.
There are many other Sohos, SoHos and SOHOs around the world, from Malaga to Buenos Aires and Beijing, and all seem to take their name from Soho in London.
There is another Soho in Handsworth, which was once in Staffordshire but has been subsumed into Birmingham. The name of this Soho is said to come from an inn sign on Soho Hill that depicted a huntsman with the word ‘Soho!’ coming from his mouth. Other sources suggest Soho in Handsworth takes its name from a map reference to a building called South House, abbreviated as ‘So. Ho’. But it is also possible that the name was taken from Soho in London. Soho is now part of Handsworth and the name is used primarily with reference to the long and linear shopping centre along Soho Road.
As Will Noble writes, ‘the sketchiness of our Soho’s etymology is part of what makes this place so special.’
The Dog and Duck in Soho … the pub signs are a reminder of Soho’s hunting past (Photograph: Patrick Comerford, 2025)
The motto ‘So Ho Ho Dea Ne’, with variations in spelling, has been used in the heraldry of the Comerford and Comberford families from at least the early 17th century. Any attempts to translate, explain or interpret the motto have always been inadequate, and it remains inexplicable. But the motto may relate to the presence of a talbot or hunting dog in the Comberford arms, which in turn may be associated with the arms of the Wolseley family, though the colouring is inverted. A similar hunting dog can be seen today in places in Soho, including the ‘Dog and Duck’ on the corner of Bateman Street and Frith Street.
The coincidence of the ‘So Ho …’ motto and the talbot in the Comberford and Comerford coats of arms may have been associated with the imaginative myth, repeated in Joseph Comerford’s fantastical pedigree in 1724, that ‘Roger de Comberford of Staffordsh[ire] came into Ireland with King John & was Great Master of the Game.’
The origins of the name of Soho in London seem less difficult to unravel than the origins of my family motto.
The motto ‘So Ho Ho Dea Ne’ has been used in Comberford and Comerford coats of arms since the early 17th century (Photo collage: Patrick Comerford, 2025)
15 February 2025
Daily prayer in Ordinary Time 2025:
13, Saturday 15 February 2025
Five loaves and two fish in a motif on the railings of Saint Joseph’s Cathedral in Kuching (Photograph: Patrick Comerford, 2024)
Patrick Comerford
We are in Ordinary Time in the Church Calendar. Ash Wednesday and the beginning of Lent are less than three weeks away (5 March 2025), and tomorrow is the Third Sunday before Lent (16 February 2025).
The Calendar of the Church of England in Common Worship today remembers Sigfrid (1045), bishop and Apostle of Sweden, and Thomas Bray (1730), priest and the founder of SPCK and SPG, now USPG (15 February). Before today begins, however, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
A variety of bread gathered in a basket in a restaurant in Panormos, near Rethymnon in Crete (Photograph: Patrick Comerford)
Mark 8: 1-10 (NRSVA):
1 In those days when there was again a great crowd without anything to eat, he called his disciples and said to them, 2 ‘I have compassion for the crowd, because they have been with me now for three days and have nothing to eat. 3 If I send them away hungry to their homes, they will faint on the way – and some of them have come from a great distance.’ 4 His disciples replied, ‘How can one feed these people with bread here in the desert?’ 5 He asked them, ‘How many loaves do you have?’ They said, ‘Seven.’ 6 Then he ordered the crowd to sit down on the ground; and he took the seven loaves, and after giving thanks he broke them and gave them to his disciples to distribute; and they distributed them to the crowd. 7 They had also a few small fish; and after blessing them, he ordered that these too should be distributed. 8 They ate and were filled; and they took up the broken pieces left over, seven baskets full. 9 Now there were about four thousand people. And he sent them away. 10 And immediately he got into the boat with his disciples and went to the district of Dalmanutha.
The miracle of the five loaves and two fish … a modern Ethiopian painting in Mount Saint Joseph’s Abbey, Roscrea (Photograph: Patrick Comerford)
Today’s Reflection:
There are six different accounts of two miracle stories associated with the Feeding of the Multitude. The first story, the feeding of 5,000, is found in all four Gospels (see Matthew 14: 13-21; Mark 6: 31-44; Luke 9:10-17; and John 6: 5-15). This is the only miracle – apart from the Resurrection – that is found in all three Synoptic Gospels and in Saint John’s Gospel. The second story, the feeding of 4,000, is told by both Mark in today’s reading (Mark 8: 1-10) and by Matthew (Matthew 15: 32-38), but not by either Luke or John.
In the Feeding of the 5,000, Jesus feed the multitude with five loaves and two fish shared by a boy. When Jesus hears that John the Baptist had been killed, he take a boat to a solitary place, near Bethsaida. The crowds follow him on foot from the towns, and when Jesus lands he sees a large crowd. He had compassion for them and heals their sick. As evening approaches, the disciples tell him it is a remote place, it is late, and urge him to send the crowds away, so they can go to the villages and buy food.
Jesus says they do not need to go away, and asks the disciples to give them something to eat. They find five loaves and two fish, Jesus asks the people to sit on the grass in groups of 50 and 100, takes the five loaves and two fish, looks up to heaven, gives thanks, breaks them. Then he gave them to the disciples, and the disciples gave them to the people. Taking, blessing, breaking and giving are the four essential liturgical actions at the Eucharist identified by Dom Gregory Dix in The Shape of the Liturgy.
All eat and are satisfied, and the disciples pick up 12 baskets full of broken pieces that are left over. The number of those who ate was about 5,000 men, as well as women and children.
If there were 5,000 men there that day, and one woman with each man and two children with each couple, then we are talking about the feeding of 20,000 people, or the population of a town like Wexford, Carlow or Sligo in Ireland, Berkhamsted, Brownhills, Truro or Wednesbury in England, Ierapetra or Agios Nikolaos in Crete.
Professor Colin Humphreys of Selwyn College, Cambridge, challenges many early calculations and now suggests the number of men, women and children at the Exodus was about 20,000. So, in feeding the multitude, Christ is bringing all our wanderings, all our journeys, all our searches for God, to their fulfilment when we meet him in sharing the good news and break bread together.
In Apocryphal writings, II Baruch 29: 8, a Jewish pseudepigraphical text thought to date from the late 1st century CE or early 2nd century CE, also connects the feeding in the wilderness in Exodus 16 with the Messianic age.
The feeding with the fish also looks forward to the Resurrection. The fish is an early symbol of faith in the Risen Christ: Ichthus (ἰχθύς, ΙΧΘΥC) is the Greek word for fish, and can be read as an acrostic, a word formed from the first letters of words, spelling out ἰησοῦς Χριστός, Θεοῦ Υἱός, Σωτήρ (Iēsous Khristos Theou Huios, Sōtēr), ‘Jesus Christ, Son of God, Saviour.’
The story of the feeding of the 4,000 is told only by Matthew and Mark. A large crowd gathers and follows Jesus. He calls his disciples and tells them he has compassion for the people, who have followed him for three days and now have nothing to eat. He does not want to send them away hungry, for fear they may collapse on the way.
The disciples say they are in a remote place and ask where they could find enough bread to feed such a crowd. All they have is seven loaves and a few small fish.
Jesus tells the people to sit down on the ground, he takes the loaves and fish, gives thanks, breaks them and gives them to the disciples, who then give them to the people. All ate and were satisfied. Afterwards, the disciples collect seven basketfuls of broken pieces that are leftover. The number of those who eat is 4,000 men, with the number of women and children not counted. Jesus then sends the crowd away, gets into the boat and goes to the area of the district of Dalmanutha (Matthew names it as Magadan or Magdala).
There are differences in the details of the two feeding stories. Are they two distinct miracles?
The baskets used to collect the food that remains are 12 κόφινοι (kófinoi, hand baskets) in Matthew (14: 20) and Mark (6: 43). But they are seven σπυρίδες (spyrídes, large baskets) in Matthew 15: 37 and Mark 8: 8. A σπυρίς (spyrís) or large basket was double the size of a κόφινος (kófinos). An indication of the size of a spyrís is that the Apostle Paul was let out in one through a gap in the city wall in Damascus to escape a plot to kill him (Acts 9: 25).
The two feeding miracles – the feeding of the 5,000 and the feeding of the 4,000 – show that Christ cares for all seek him and listen to his teaching, both Jew and Gentile.
At the feeding of the 5,000, the people were certainly almost all Jews. They came from the surrounding towns and were familiar with where Jesus was going with his apostles to get some time alone. Then, after he fed them, they were about to come and make him king (see John 6:15).
When Jesus makes the people sit in groups of hundreds and fifties (Mark 6: 40; Luke 9: 14), the numbers may recall the place in the Exodus story where the people had rulers over fifties and hundreds (Exodus 18: 25). When the 12 have fed the multitude, each gets a full basket back. Perhaps the 12 baskets of leftovers represent the 12 tribes of Israel.
The feeding of the 4,000, on the other hand, may take place in a Gentile setting. It takes place after Jesus goes to the region of Tyre and Sidon. This is Gentile territory, although there would have been some Jews that lived there, which is why he was able to stay in a house there (Mark 7: 24).
This is the area where Christ heals the daughter of the Greek-speaking Syro-Phoenician or Canaanite woman (see Matthew 15: 22, Mark 7: 26), the only miracle of Jesus recorded in that region, and which we read about on Thursday. Both may be seen as clear signs that the Messianic blessing now extends to all people through the Messiah, and a fulfilment of the prophecy that the Messiah is to be a ‘light to the Gentiles’ (Isaiah 42: 6, 49: 6), which is one of the Christmas promises at Candlemas two weeks ago (see Luke 2: 29-32, 2 February).
When Jesus leaves the area, Mark says, he goes to the Sea of Galilee and then to its east coast, ‘the region of the Decapolis’, populated by Gentiles (Mark 7: 31). There he heals a deaf man who has a speech impediment, and the people spread the word about him (Mark 7: 31-37, which we read on Friday, 14 February 2025).
By now, a large number of Gentiles from the region of Tyre and Sidon and from the Decapolis are following Jesus. He goes up a mountain and does many healings (Matthew 15: 29-31), and ‘they praised the God of Israel’. This last phrase indicates that these people are not primarily Jews, for when Jesus does miracles among Jews, they ‘praised God’ (see Matthew 9: 8; Mark 2: 12; Luke 13: 13; 18: 43; etc.).
What is the significance in Mark 8: 8 of saying that there are seven large baskets of leftover bread? In the Gentile context of the feeding of the 4,000, perhaps the seven full baskets harken back to the seven Gentile nations in Canaan that had once been driven out God but that are now counted in by Christ.
All are invited to be healed and fed at the Eucharist. As were reminded at Candlemas two weeks ago,
‘Master, now you are dismissing your servant in peace,
according to your word;
for my eyes have seen your salvation,
which you have prepared in the presence of all peoples,
a light for revelation to the Gentiles
and for glory to your people Israel.’ (Luke 2: 29-32).
Five loaves and two fish … ‘St Peter’s Harrogate Feeding Hungry People’ (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 15 February 2025):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Founders’ Day.’ USPG and SPCK are celebrating ‘Founders’ Day’ in Saint James’s Church, Picadilly, next Monday, 17 February 2025. This theme was introduced last Sunday with a Reflection by Dr Jo Sadgrove, Research and Learning Advisor, USPG.
The USPG Prayer Diary today (Saturday 15 February 2025, Founders’ Day) invites us to pray:
We pray for the work of USPG on the day that we remember its founder, Thomas Bray. May we look back with open minds to discover new insights to inform the path we tread.
The Collect:
O God,
you know us to be set
in the midst of so many and great dangers,
that by reason of the frailty of our nature
we cannot always stand upright:
grant to us such strength and protection
as may support us in all dangers
and carry us through all temptations;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Go before us, Lord, in all we do
with your most gracious favour,
and guide us with your continual help,
that in all our works
begun, continued and ended in you,
we may glorify your holy name,
and finally by your mercy receive everlasting life;
through Jesus Christ our Lord.
Additional Collect:
Lord of the hosts of heaven,
our salvation and our strength,
without you we are lost:
guard us from all that harms or hurts
and raise us when we fall;
through Jesus Christ our Lord.
Collect on the Eve of the Third Sunday before Lent:
Almighty God,
who alone can bring order
to the unruly wills and passions of sinful humanity:
give your people grace
so to love what you command
and to desire what you promise,
that, among the many changes of this world,
our hearts may surely there be fixed
where true joys are to be found;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s Reflection
Continued Tomorrow
A memorial in Saint Botolph Without, Aldgate, London, to Thomas Bray, a former Vicar and founder of USPG and SPCK (Photograph: Patrick Comerford) (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are in Ordinary Time in the Church Calendar. Ash Wednesday and the beginning of Lent are less than three weeks away (5 March 2025), and tomorrow is the Third Sunday before Lent (16 February 2025).
The Calendar of the Church of England in Common Worship today remembers Sigfrid (1045), bishop and Apostle of Sweden, and Thomas Bray (1730), priest and the founder of SPCK and SPG, now USPG (15 February). Before today begins, however, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
A variety of bread gathered in a basket in a restaurant in Panormos, near Rethymnon in Crete (Photograph: Patrick Comerford)
Mark 8: 1-10 (NRSVA):
1 In those days when there was again a great crowd without anything to eat, he called his disciples and said to them, 2 ‘I have compassion for the crowd, because they have been with me now for three days and have nothing to eat. 3 If I send them away hungry to their homes, they will faint on the way – and some of them have come from a great distance.’ 4 His disciples replied, ‘How can one feed these people with bread here in the desert?’ 5 He asked them, ‘How many loaves do you have?’ They said, ‘Seven.’ 6 Then he ordered the crowd to sit down on the ground; and he took the seven loaves, and after giving thanks he broke them and gave them to his disciples to distribute; and they distributed them to the crowd. 7 They had also a few small fish; and after blessing them, he ordered that these too should be distributed. 8 They ate and were filled; and they took up the broken pieces left over, seven baskets full. 9 Now there were about four thousand people. And he sent them away. 10 And immediately he got into the boat with his disciples and went to the district of Dalmanutha.
The miracle of the five loaves and two fish … a modern Ethiopian painting in Mount Saint Joseph’s Abbey, Roscrea (Photograph: Patrick Comerford)
Today’s Reflection:
There are six different accounts of two miracle stories associated with the Feeding of the Multitude. The first story, the feeding of 5,000, is found in all four Gospels (see Matthew 14: 13-21; Mark 6: 31-44; Luke 9:10-17; and John 6: 5-15). This is the only miracle – apart from the Resurrection – that is found in all three Synoptic Gospels and in Saint John’s Gospel. The second story, the feeding of 4,000, is told by both Mark in today’s reading (Mark 8: 1-10) and by Matthew (Matthew 15: 32-38), but not by either Luke or John.
In the Feeding of the 5,000, Jesus feed the multitude with five loaves and two fish shared by a boy. When Jesus hears that John the Baptist had been killed, he take a boat to a solitary place, near Bethsaida. The crowds follow him on foot from the towns, and when Jesus lands he sees a large crowd. He had compassion for them and heals their sick. As evening approaches, the disciples tell him it is a remote place, it is late, and urge him to send the crowds away, so they can go to the villages and buy food.
Jesus says they do not need to go away, and asks the disciples to give them something to eat. They find five loaves and two fish, Jesus asks the people to sit on the grass in groups of 50 and 100, takes the five loaves and two fish, looks up to heaven, gives thanks, breaks them. Then he gave them to the disciples, and the disciples gave them to the people. Taking, blessing, breaking and giving are the four essential liturgical actions at the Eucharist identified by Dom Gregory Dix in The Shape of the Liturgy.
All eat and are satisfied, and the disciples pick up 12 baskets full of broken pieces that are left over. The number of those who ate was about 5,000 men, as well as women and children.
If there were 5,000 men there that day, and one woman with each man and two children with each couple, then we are talking about the feeding of 20,000 people, or the population of a town like Wexford, Carlow or Sligo in Ireland, Berkhamsted, Brownhills, Truro or Wednesbury in England, Ierapetra or Agios Nikolaos in Crete.
Professor Colin Humphreys of Selwyn College, Cambridge, challenges many early calculations and now suggests the number of men, women and children at the Exodus was about 20,000. So, in feeding the multitude, Christ is bringing all our wanderings, all our journeys, all our searches for God, to their fulfilment when we meet him in sharing the good news and break bread together.
In Apocryphal writings, II Baruch 29: 8, a Jewish pseudepigraphical text thought to date from the late 1st century CE or early 2nd century CE, also connects the feeding in the wilderness in Exodus 16 with the Messianic age.
The feeding with the fish also looks forward to the Resurrection. The fish is an early symbol of faith in the Risen Christ: Ichthus (ἰχθύς, ΙΧΘΥC) is the Greek word for fish, and can be read as an acrostic, a word formed from the first letters of words, spelling out ἰησοῦς Χριστός, Θεοῦ Υἱός, Σωτήρ (Iēsous Khristos Theou Huios, Sōtēr), ‘Jesus Christ, Son of God, Saviour.’
The story of the feeding of the 4,000 is told only by Matthew and Mark. A large crowd gathers and follows Jesus. He calls his disciples and tells them he has compassion for the people, who have followed him for three days and now have nothing to eat. He does not want to send them away hungry, for fear they may collapse on the way.
The disciples say they are in a remote place and ask where they could find enough bread to feed such a crowd. All they have is seven loaves and a few small fish.
Jesus tells the people to sit down on the ground, he takes the loaves and fish, gives thanks, breaks them and gives them to the disciples, who then give them to the people. All ate and were satisfied. Afterwards, the disciples collect seven basketfuls of broken pieces that are leftover. The number of those who eat is 4,000 men, with the number of women and children not counted. Jesus then sends the crowd away, gets into the boat and goes to the area of the district of Dalmanutha (Matthew names it as Magadan or Magdala).
There are differences in the details of the two feeding stories. Are they two distinct miracles?
The baskets used to collect the food that remains are 12 κόφινοι (kófinoi, hand baskets) in Matthew (14: 20) and Mark (6: 43). But they are seven σπυρίδες (spyrídes, large baskets) in Matthew 15: 37 and Mark 8: 8. A σπυρίς (spyrís) or large basket was double the size of a κόφινος (kófinos). An indication of the size of a spyrís is that the Apostle Paul was let out in one through a gap in the city wall in Damascus to escape a plot to kill him (Acts 9: 25).
The two feeding miracles – the feeding of the 5,000 and the feeding of the 4,000 – show that Christ cares for all seek him and listen to his teaching, both Jew and Gentile.
At the feeding of the 5,000, the people were certainly almost all Jews. They came from the surrounding towns and were familiar with where Jesus was going with his apostles to get some time alone. Then, after he fed them, they were about to come and make him king (see John 6:15).
When Jesus makes the people sit in groups of hundreds and fifties (Mark 6: 40; Luke 9: 14), the numbers may recall the place in the Exodus story where the people had rulers over fifties and hundreds (Exodus 18: 25). When the 12 have fed the multitude, each gets a full basket back. Perhaps the 12 baskets of leftovers represent the 12 tribes of Israel.
The feeding of the 4,000, on the other hand, may take place in a Gentile setting. It takes place after Jesus goes to the region of Tyre and Sidon. This is Gentile territory, although there would have been some Jews that lived there, which is why he was able to stay in a house there (Mark 7: 24).
This is the area where Christ heals the daughter of the Greek-speaking Syro-Phoenician or Canaanite woman (see Matthew 15: 22, Mark 7: 26), the only miracle of Jesus recorded in that region, and which we read about on Thursday. Both may be seen as clear signs that the Messianic blessing now extends to all people through the Messiah, and a fulfilment of the prophecy that the Messiah is to be a ‘light to the Gentiles’ (Isaiah 42: 6, 49: 6), which is one of the Christmas promises at Candlemas two weeks ago (see Luke 2: 29-32, 2 February).
When Jesus leaves the area, Mark says, he goes to the Sea of Galilee and then to its east coast, ‘the region of the Decapolis’, populated by Gentiles (Mark 7: 31). There he heals a deaf man who has a speech impediment, and the people spread the word about him (Mark 7: 31-37, which we read on Friday, 14 February 2025).
By now, a large number of Gentiles from the region of Tyre and Sidon and from the Decapolis are following Jesus. He goes up a mountain and does many healings (Matthew 15: 29-31), and ‘they praised the God of Israel’. This last phrase indicates that these people are not primarily Jews, for when Jesus does miracles among Jews, they ‘praised God’ (see Matthew 9: 8; Mark 2: 12; Luke 13: 13; 18: 43; etc.).
What is the significance in Mark 8: 8 of saying that there are seven large baskets of leftover bread? In the Gentile context of the feeding of the 4,000, perhaps the seven full baskets harken back to the seven Gentile nations in Canaan that had once been driven out God but that are now counted in by Christ.
All are invited to be healed and fed at the Eucharist. As were reminded at Candlemas two weeks ago,
‘Master, now you are dismissing your servant in peace,
according to your word;
for my eyes have seen your salvation,
which you have prepared in the presence of all peoples,
a light for revelation to the Gentiles
and for glory to your people Israel.’ (Luke 2: 29-32).
Five loaves and two fish … ‘St Peter’s Harrogate Feeding Hungry People’ (Photograph: Patrick Comerford)
Today’s Prayers (Saturday 15 February 2025):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Founders’ Day.’ USPG and SPCK are celebrating ‘Founders’ Day’ in Saint James’s Church, Picadilly, next Monday, 17 February 2025. This theme was introduced last Sunday with a Reflection by Dr Jo Sadgrove, Research and Learning Advisor, USPG.
The USPG Prayer Diary today (Saturday 15 February 2025, Founders’ Day) invites us to pray:
We pray for the work of USPG on the day that we remember its founder, Thomas Bray. May we look back with open minds to discover new insights to inform the path we tread.
The Collect:
O God,
you know us to be set
in the midst of so many and great dangers,
that by reason of the frailty of our nature
we cannot always stand upright:
grant to us such strength and protection
as may support us in all dangers
and carry us through all temptations;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Go before us, Lord, in all we do
with your most gracious favour,
and guide us with your continual help,
that in all our works
begun, continued and ended in you,
we may glorify your holy name,
and finally by your mercy receive everlasting life;
through Jesus Christ our Lord.
Additional Collect:
Lord of the hosts of heaven,
our salvation and our strength,
without you we are lost:
guard us from all that harms or hurts
and raise us when we fall;
through Jesus Christ our Lord.
Collect on the Eve of the Third Sunday before Lent:
Almighty God,
who alone can bring order
to the unruly wills and passions of sinful humanity:
give your people grace
so to love what you command
and to desire what you promise,
that, among the many changes of this world,
our hearts may surely there be fixed
where true joys are to be found;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s Reflection
Continued Tomorrow
A memorial in Saint Botolph Without, Aldgate, London, to Thomas Bray, a former Vicar and founder of USPG and SPCK (Photograph: Patrick Comerford) (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
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