for supply, though it were in a wilderness, and not to disquiet themselves with anxious thoughts about it Note, Though Christ's disciples be brought into wants and straits through their own carelessness and incogitancy, yet he encourages them to trust in him for relief. We must not therefore use this as an excuse for our want of charity to those who are really poor, that they should have minded their own affairs better, and then they would not have been in need. It may be so, but they must not therefore be left to starve when they are in need.
(2.) He is displeased at their solicitude in this matter. The weakness and shiftlessness of good people in their worldly affairs, is that for which men are apt to condemn them; but it is not such an offence to Christ as their inordinate care and anxiety about those things. We must endeavour to keep the mean between the extremes of carelessness and carefulness; but of the two, the excess of thoughtfulness about the world worst becomes Christ's disciples. "O ye of little faith, why are ye disquieted for want of bread?" Note, To distrust Christ, and to disturb ourselves when we are in straits and difficulties, is an evidence of the weakness of our faith, which, if it were in exercise as it should be, would ease us of the burden of care, by casting it on the Lord, who careth for us.
(3.) The aggravation of their distrust was, the experience they had so lately had of the power and goodness of Christ in providing for them, v. 9, 10. Though they had no bread with them, they had him with them, who could provide bread for them. If they had not the cistern, they had the Fountain. Do ye not yet understand, neither remember? Note, Christ's disciples are often to be blamed for the shallowness of their understandings, and the slipperiness of their memories. "Have ye forgot those repeated instances of merciful and miraculous supplies; five thousand fed with five loaves, and four thousand with seven loaves, and yet they had enough and to spare? Remember how many baskets ye took up." These baskets were intended for memorials, by which to keep the mercy in remembrance, as the pot of manna which was preserved in the ark, Exod. 16. 32. The fragments of those meals would be a feast now; and he that could furnish them with such an overplus then, surely could furnish them with what was necessary now. That meat for their bodies was intended to be meat for their faith, (Ps. 74. 14.) which therefore they should have lived upon, now that they had forgotten to take bread. Note, We are therefore perplexed with present cares and distrusts, because we do not duly remember our former experiences of divine power and goodness.
2. He reproves their misunderstanding of the caution he gave them ; (v. 11.) How is it that you do not understand? Note, Christ's disciples may well be ashamed of the slowness and dulness of their apprehensions in divine things; especially when they have long enjoyed the means of grace; I spake it not unto you concerning bread. He took it ill, (1.) That they should think him as thoughtful about bread as they were; whereas his meat and drink were to do his Father's will. (2.) That they should be so little acquainted with his way of preaching, as to take that literally which he spake by way of parable; and should thus make themselves like the multitude, who, when Christ spake to them in parables, seeing, saw not, and hearing, heard not, ch. 13. 13.
IV. The rectifying of the mistake by this reproof; (v. 12.) Then understood they what he meant. Note, Christ therefore shows us our folly and weakness, that we may stir up ourselves to take things right. He did not tell them expressly what he meant, but repeated what he had said, that they should beware of the leaven; and so obliged them, by comparing this with his other discourses, to arrive at the sense of it in their own thoughts. Thus Christ teaches by the Spirit of wisdom in the heart, opening the understanding to the Spirit of revelation in the word. And those truths are most precious, which we have thus digged for, and have found out after some mistakes. Though Christ did not tell them plainly, yet now they were aware that by the leaven of the Pharisees and Sadducees, he meant their doctrine and way, which were corrupt and vicious, but, as they managed them, very apt to insinuate themselves into the minds of men like leaven, and to eat like a canker. They were leading men, and were had in reputation, which made the danger of infection by their errors the greater. In our age, we may reckon atheism and deism to be the leaven of the Sadducees, and popery to be the leaven of the Pharisees, against both which it concerns all christians to stand upon their guard.
13. When Jesus came into the coasts of Cesarea Philippi, he asked his disciples, saying, Whom do men say that I, the Son of man, am? 14. And they said, Some say that thou art John the Baptist; some, Elias; and others, Jeremias, or one of the prophets. 15. He saith unto them, But whom say ye that I am? 16. And Simon Peter answered and said, Thou art Christ, the Son of the living God. 17. And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 18. And I say also unto thee, that thou art Peter; and upon this rock I will build my church; and the gates of hell shall not prevail against it. 19. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven. 20. Then charged he his disciples that they should tell no man that he was Jesus the Christ.
We have here a private conference which Christ had with his disciples concerning himself. It was in the coasts of Cesarea Philippi, the utmost borders of the land of Canaan northward; there in that remote corner, perhaps, there was less flocking after him than in other places, which gave him leisure for this private conversation with his disciples. Note, When ministers are abridged in their public work, they should endeavour to do the more in their own families.
Christ is here catechising his disciples.
I. He inquires what the opinions of others were concerning him; Whom do men say that I, the Son of man, am?
1. He calls himself the Son of man; which may be taken either, (1.) As a title common to him with others. He was called, and justly, the Son of God, for so he was; (Luke 1. 35.) but he called himself the Son of man; for he is really and truly "Man, made of a woman." In courts of honour, it is a role to distinguish men by their highest titles; but Christ, having now emptied himself, though he was the Son of God, will be known by the style and title of the Son of man. Ezekiel was often called so to keep him humble: Christ called himself so, to show that he was humble. Or, (2.) As a title peculiar to him as
