THE Lord Jesus here pronounces the fourth parable of the seven, the third likeness of the kingdom in these mysteries.
“Another parable spake he unto them. The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal till it was wholly leavened” (ver. 33).
Individuals are not the question here any more than in the two that precede, especially in that of the mustard seed which is most akin as the structure marks. Individuals had their place in the opening parable, and, hearing, were born again, and were each fruit produced by the seed. If received into good ground, there was life and fruit; if not, the word of the kingdom had no vital effect. But in the parables that follow before the multitude, we have successive states which characterize the kingdom while Christ is hidden on high. The first is the ruin of the harvest here below by the mixture, while men slept, of darnel with the wheat; which mixture must be left for the returning King to deal with at the end of the age. The second is the portentous rise of what was planted an exceeding small thing; but it grew into an earthly power of attractive pretensions. Neither of these clearly has to do with the individual, but, as it suits “the kingdom,” with the state of things, and each in its due sequence.
What then signifies “the leaven”? Does the bearing of it revert to the opening parable and its appeal to individuals? Does it not rather continue the line of the comparisons of the kingdom? Surely the latter only, setting forth the assimilating effect of a doctrine, or creed, over a certain measured sphere till it was wholly permeated. This very distinctly differs from seed with a principle of life that bears fruit, a suited and frequent figure in scripture. Never is leaven so employed elsewhere. From earliest days it symbolized a corruption that tended to work and spread, as in the Passover, authoritatively applied in 1 Cor. 5 to evil which must be purged out. By our Lord it was used to set forth the teaching of Pharisees and Sadducees, of which the disciples were to beware. Compare Gal. 5:9 for doctrine, as 1 Cor. 5 for immorality.
In no case then does scripture warrant leaven as a figure of quickening, in no case identify it with the washing of regeneration, and renewal of the Holy Spirit which God shed on us abundantly through Jesus Christ our Savior. Living water is as different as can be from leavening; which, being a process of fermentation, causes dough to rise and makes it pleasanter to the natural taste. If Christ be in Levitical language the unleavened bread the redeemed eat, leaven has its appropriate use in the two wave-loaves which represent the Pentecostal first fruits; for the regenerate have still evil in their nature. Hence the sin offering which always accompanied the wave-loaves; whereas for the wave-sheaf, figuring Christ risen, as there was no leaven of course, so no sin offering could be thought of. The same principle explains the leavened bread alone with the sacrifice of peace offerings for thanksgiving. Where fallen nature enters, so does leaven; whatever the promises of grace, God takes account of it. But quickening is the direct energy of Christ, Who is life acting by the word of faith.
Hence, the best that can scripturally be said of leaven is of doctrine working among men, as here in three measures of meal till it was wholly leavened. The kingdom was not only from the humblest beginning to become a towering power on the earth, like any worldly state, with its elevation coveted by those that found shelter there. It was also to penetrate men's minds within a definite sphere, forming and fashioning them according to the teaching presented. What the spiritual character of that doctrine might be is hardly within the scope of what is said before the crowds. And we know that what spread over a large part of the shattered Roman empire and beyond, after the Christian profession rose up to worldly power and influence, was a mere creed, and by no means God's gospel for faith obedience: an idolizing of the sacraments and of the crucifix, and a setting up, if not of gods, yet of mediators to the dishonor of the One; not the word of the cross as His power to those that are saved. It was no longer God choosing the foolish things of the world to confound the wise, or the weak to shame the strong, but the wise, mighty, and noble choosing the symbol of Christendom as the object of visible homage, and even the means of advantage or ambition. Such was the work of the “woman.” The Lord had long been in the back ground.
My reader, see that you be not deceived nor deceive yourself. The unseen enemy has boundless and subtle wiles; and you are exposed, but ought not to be ignorant of his devices. Christ only can avail your soul for salvation. And He is as acceptable, as He is unfailing. Other foundation can none lay than that which is laid, which is Jesus Christ. It is not when we become strong or godly; but just as we are that He saves and to the uttermost: while we were yet weak, in due time Christ died for the ungodly. Only hearken to God's call. “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.”