(33) The kingdom of heaven is like unto leaven.--The parable sets forth the working of the Church of Christ on the world, but not in the same way as that of the Mustard Seed. There the growth was outward, measured by the extension of the Church, dependent on its missionary efforts. Here the working is from within. The "leaven"--commonly, as in the Passover ritual, the symbol of malice and wickedness (1Corinthians 5:8)--causing an action in the flour with which it is mingled that is of the nature of decay and tends to actual putrescence, here becomes, in the mode of teaching which does not confine itself within the limits of a traditional and conventional symbolism, the type of influence for good as well as evil. It can turn the flour into human food--this symbolism is traceable in the leavened loaves that were offered on the day of Pentecost (Leviticus 23:17)--can permeate the manners, feelings, and opinions of non-Christian societies until they become blessings and not curses to mankind. In the new feelings, gradually diffused, of Christendom as to slavery, prostitution, gladiatorial games--in the new reverence for childhood and womanhood, for poverty and sickness--we may trace the working of the leaven.

Descending to the details of the parable, it is at least open to us (as an application of it, if not as an interpretation) to see in the woman, as in the parable of the Lost Piece of Money (Luke 15:8), the representative of the divine Wisdom as working in the history of the world, or of the Church of Christ as embodying that wisdom. The three measures of meal admit, in like manner, of many references, of which we cannot say with certainty that one is more likely to have been intended than another. The descendants of the three sons of Noah, or the Jew, the Greek, the Barbarian, as representing the whole race of mankind, or body, soul, and spirit, as the three parts of man's nature, which the new truth is to permeate and purify, are all in this sense equally legitimate applications.

Verse 33. - The parable of the leaven. Parallel passage: Luke 13:20, 21. The growth of the kingdom regarded in its quiet and secret influence. This is to be ultimately complete and universal. The prophecy is partially fulfilled with every fresh recognition of Christian principles in public opinion, or customs, or laws. For "every thought" shall be brought "captive unto the obedience of Christ" (2 Corinthians 10:5). Another parable spake he unto them; The kingdom of heaven is like unto leaven. This is the only passage where leaven is spoken of with reference to its permeating qualities alone, without any trace of the notion of defilement, which the Paschal and other regulations (Exodus 12:15, 18; Exodus 23:15, 18; Leviticus 2:11) so readily suggested. Even in 1 Corinthians 5:6 and Galatians 5:9 this connotation of evil is not altogether absent. In Talm. Bab., 'Berach.,' 17a, it is used as a figure of the "evil impulse" within us. Hence some have interpreted it in a similar sense here, and have understood our Lord to be referring to the spread of worldliness in the Church (especially after the conversion of Constantine); but

(1) this is opposed to the prima facie meaning;

(2) it is unreasonable to insist that a symbol must always have the same connotation;

(3) it is opposed to the idea of deliberate purpose underlying the action of the woman;

(4) the closing words would cast too awful a shadow - they would mean that Christianity fails. Which a woman took (ver. 31, note), and hid. The woman probably belongs entirely to the framework of the parable (cf. Luke 15:4, 8). For the work described is always, in normal societies, performed by women. Of other interpretations that which sees in her the Church as the agent by whom the kingdom of God is wrought into the world is the best. In three measures of meal; i.e. an ephah. This appears to have been a convenient quantity (about a peck) for kneading at one time (Genesis 18:6; Judges 6:19). Until the whole was leavened; literally, until it was leavened, even the whole of it (ἕως οῦ ἐζυμώθη ὅλον). While our Lord thus promises that the permeating influence of the kingdom of heaven shall at last be entirely successful, it is unfair to so press the parable as to deduce from it that the world as such will continue to be gradually and continuously improved up to the Lord's return. It may be so (contrast, however, Luke 18:8), but even direct prophecy, and still more parable, frequently regards the ultimate result, and passes over the intermediate stages.

13:31-35 The scope of the parable of the seed sown, is to show that the beginnings of the gospel would be small, but its latter end would greatly increase; in this way the work of grace in the heart, the kingdom of God within us, would be carried on. In the soul where grace truly is, it will grow really; though perhaps at first not to be discerned, it will at last come to great strength and usefulness. The preaching of the gospel works like leaven in the hearts of those who receive it. The leaven works certainly, so does the word, yet gradually. It works silently, and without being seen, Mr 4:26-29, yet strongly; without noise, for so is the way of the Spirit, but without fail. Thus it was in the world. The apostles, by preaching the gospel, hid a handful of leaven in the great mass of mankind. It was made powerful by the Spirit of the Lord of hosts, who works, and none can hinder. Thus it is in the heart. When the gospel comes into the soul, it works a thorough change; it spreads itself into all the powers and faculties of the soul, and alters the property even of the members of the body, Ro 6:13. From these parables we are taught to expect a gradual progress; therefore let us inquire, Are we growing in grace? and in holy principles and habits?Another parable spake he unto them,.... To the disciples and the multitude, and which was of the same kind, to the same purpose, and relating to the same subject as the former; the spread of the Gospel, and the increase of it in the world,

The kingdom of heaven is like unto leaven. The word "leaven" is every where else used in a bad sense; and either designs immorality, as malice and wickedness, or false doctrine, such as that of the Pharisees and Sadducees: but here it seems to be taken in a good sense, and the Gospel to be compared unto it; nor for its disagreeable qualities, but on account of its small quantity; it is a little leaven that leavens the whole lump, and may express, as the grain of mustard seed does, the small beginnings of the Gospel, and its meanness in the eyes of men; and on account of its piercing, penetrating, and spreading nature: so the Gospel reaches the conscience, pierces the heart, enlightens the understanding, informs the judgment, raises and sets the affections on right objects, subdues the will, and brings down all towering thoughts, to the obedience of Christ, in particular persons; and has penetrated and made its way, under divine influence, through towns, cities, kingdoms, and nations: also on account of its heating, swelling, and assimilating nature; so the Gospel, where it takes place, warms the affections, causes the heart to burn within, inspires with zeal for God, and Christ, and the Gospel; it swells and fills churches with such as shall be saved, and assimilates the several persons it operates in, makes them like one another, one bread, one body, having like precious faith, knowledge, and experience, though in a different degree,

Which a woman took and hid in three measures of meal. By the "three measures of meal", are meant the elect of God; who, because of their nature and quality, are compared to meal, or fine flour; and that because of that of which it is made, wheat, to a corn of which Christ is compared, John 12:24 and by whose grace the saints are what they are, justified, regenerated, and sanctified; and on account of the manner it becomes so, as by grinding the wheat, sifting it when ground, and separating it from the bran; all which may express the first convictions in the conscience of awakened sinners, the grace of God in conversion, and the separation of them from the rest of the world, in the effectual calling; as also by reason of its choiceness, purity, and goodness, the saints being chosen of God and precious, and being pure and spotless, through the grace and righteousness of Christ, and being highly valued, and had in great esteem by him; and because of their quantity, are compared to three measures of meal. The measure here designed, is the Hebrew seah, which held a gallon and an half, and three of these made an ephah; and which is often rendered by the (a) Targumists, , "three seahs", or "measures", the very phrase here used; and the reason why three are particularly mentioned is, because such a quantity used to be fermented and kneaded by women at one time; see Genesis 18:6 and for the further illustration of this, take the following passage out of the Talmud (b),

"The wise men say, that three women may be employed in one lump of dough; one may knead it, another may make it into loaves, and another may bake it--and it is a tradition,

"that in wheat they use three kabs", or "measures", and in barley four "kabs".

These measures, as here used parabolically, may design the small number of God's elect; and, as some have thought, may have respect to the three then known parts of the world, where they were, or should be: by the woman that took and hid the leaven in these measures, is meant, either the church, sometimes compared to a woman in Scripture, Revelation 12:1 or the ministers of the Gospel, wisdom's maidens; or rather, Jesus Christ, the wisdom of God; see Proverbs 9:1 and the reason why a woman is mentioned is, because it was, with the Jews, the work of women to ferment the flour, knead the dough, and make the bread: and this action of taking and covering the leaven in the meal, may denote the power of Christ, in opening the heart, and putting in the Gospel, which unless he takes in hand, and uses, is ineffectual; as also the passiveness of men, under the first workings of the Spirit of Christ upon their souls, by the Gospel; and likewise, the secret and invisible power of divine grace, operating by the ministry of the word, upon the heart,

Until the whole was leavened: to be "leavened" by the Gospel, is to be evangelized by it, to be brought into the life and liberty of it, to a Gospel way of living by faith on Christ; to derive all peace, joy, and comfort from him, and not from any works of righteousness; and to have a man's obedience influenced by the love of God, so as to do it cheerfully, and without dependence on it. Now the Gospel, where it has entrance and takes place, powerfully and effectually, continues to operate more or less, as the leaven in the meal, until the whole man, soul and body, all the faculties of the soul, and members of the body, are influenced by it; and will continue with power and efficacy in the world, and church, until all the elect of God are wrought upon by it, and are brought in. There is a late ingenious interpretation (c) of this parable, which, since the word "leaven" is elsewhere always used in a bad sense, deserves consideration; according to which, this parable expresses not the spread of truth, but of error; by "the woman" is thought to be meant, the Apocalyptic woman, the woman spoken of in the Revelations, the whore of Rome, the mother of harlots; and the "leaven" which she took, the leaven of false doctrine and discipline; by her "hiding" it, the private, secret, artful methods, false doctrines, and bad discipline were introduced, and the gradual progress thereof; and by the "three measures of meal", the bishops and doctors of the church, among whom this leaven was spread, and who were fermented with it; particularly those three bishops of Rome at first, Sosymus, John the faster, and Boniface the third; which by degrees spread itself, until the whole Christian world was affected with it; and for a long time lay hid and undiscovered, till the Lord raised up Wyclif, John Huss, Jerom of Prague, Luther, and other reformers. The reader may choose which interpretation he likes best,

(a) Targum Onketos & Jarchi, in Exodus 16.36. & Targum Jon. in Ruth ii. 17. (b) T. Hieros. Pesachim, fol. 30. 2.((c) Vid. Teelman. Specimen Explic. Parabolarum, p. 64, 65, 66, 67, 68.