Melchizedek, king of Salem, offers Abraham some bread and wine. It is a gesture of solidarity, the food is given to help Abraham and his men replenish themselves after returning from the battle against four kings. This scene seems religious. Melchizedek is fully a priest thanks to his hospitality, which is important and valued in the Mid-Eastern custom.
The second reading is a Eucharistic catechesis of Paul to the Corinthian community about celebrations in Christian assemblies. Paul reminds the Corinthians of an early tradition that he learned about the Eucharistic meal: contempt, humiliation and lack of attention to the poor in the assemblies destroys from its roots the deepest sense of the Lord's Supper: sharing. Like the prophets of the Old Testament, He strongly condemns the rite performed by itself. This becomes a hypocritical ceremony if it is not accompanied by a life of charity and justice as Jesus did.
The Eucharist is a memorial of the surrendering love of Jesus. The true believers live it in the same spirit of surrender and charity as Jesus. The institution of the Eucharist by Jesus comes from the love of Christ that surrenders himself for us and, therefore, it must always be lived and celebrated in love and generous surrendering, as the Lord did, without divisions or hypocrisy. The Eucharist updates the words of Jesus at the Last Supper, his alliance with us, his dedication and sacrifice, the mystery of love that becomes actual again. Christ establishes his alliance not with animal blood shed upon the people, but with his own blood, a perfect instrument of communion between God and humankind. In the community, the Eucharistic celebration embraces and fulfills our history, past present and future. It gives new meaning:
a) In the community, Jesus was really present in the mystery of love and his personal donation on the cross;
b) The community, obedient to their Lord; must repeat the gesture of the Last Supper as long as the History exist; "in memory of me";
c) Now and in the future the community celebrates with the expectation of his glorious return, "until he comes".
The gospel tells of the multiplication of the loaves, a historic and fundamental event to understand the mission of Jesus. Jesus is near Bethsaida in front of a large crowd of the poor, sick, and hungry. Jesus serves the marginalized and oppressed people. The dialogue between Jesus and the Twelve is when dusk begins, similar to the invitation of the two pilgrims of Emmaus, at nightfall. In both episodes the bread is blessed at nightfall. When people are tired, hungry and want to rest.
In a "human way" the apostles want people to leave the place and find their own food. Is it real that everyone should look after their own material needs. The attitude of the disciples resembles the resistance and unbelief of Israel to the power of God becoming real through saving deeds for his people. The perspective of Jesus, is the "way of love", a complete self-giving. For Him, to announce the kingdom includes too the solution of the material needs of the people. He does it in the desert where Israel experienced the mercy of God with great wonders as during the Exodus from Egypt to the Promised Land.
The answer of Jesus is provocative-for the small amount of food available-, but it is also formative because he wants the disciples to learn and participate in the merciful gesture that he is going to do. The disciples, like that afternoon near Bethsaida and throughout the history of the Church, are called to collaborate with Jesus worrying about getting bread for his brothers and sisters. The act of breaking and distributing the bread reminds us of Jesus' last supper. There the Lord gives new meaning to the bread and wine of the Passover meal; He makes it a sacramental sign of his life, death and resurrection as a dynamic of extreme love for their own. It will fully satisfy everyone.
Moreover, sharing bread in the desert opens a new era of fraternity, communion in fullness. Jesus´ Disciples must repeat and multiply this gesture of the Kingdom, both free and generous. We who believe In Jesus should work for bringing to all people material bread, helping to achieve a life of dignity as children of God. This is also, the bread of hope and freedom of love. It is especially the bread of the Word and the Eucharist, the sacrament of the presence of Jesus and his merciful love for all people.
Three figures make up the nativity scene in Bethlehem – the Holy Family of Jesus, Mary and Joseph. Their first visitors were the three wise men. Later, in the desert preparing to begin his public life, Jesus was tempted three times by the devil. A good story should have a beginning, a middle and an end. Christ was a storyteller par excellence and three figures prominently in his parables. The Prodigal Son is about a father and his two sons; the Good Samaritan tells of the behaviour of three passers-by, the priest, the Levite and the Samaritan; the sower sowed his seed in three different types of terrain, yielding three different levels of harvest. 
The end of his life, as the beginning, has again the three motif. During his Passion, Peter denied him thrice. On the road to Calvary, he fell three times. The crucifixion scene has three figures, Christ between two thieves. Before his resurrection, he spent three days in the tomb.
