LEAVEN
The Kingdom of Heaven is like unto leaven which a man took, and hid in three measures of meal, till the whole was leavened. - Matthew
13: 33.
In this short parable we have
an example of a word* which,
though it has a uniform rendering throughout the Bible, is yet, in one passage,
generally taken in a sense which is exactly the opposite to
all the others.
* There are practically two words, the noun and the verb: leaven;
and to
leaven.
This is not a question of
translation, but of interpretation. It
is not a question of grammar, but of consistency. It is in every passage translated leaven; but, while in some passages it
is admittedly used in a bad sense, in others it is said to be doubtful; and in
one passage, commentators, as a rule, agree in interpreting it in a good sense.
As this one passage is crucial
to the interpretation of several parables, and has a most important practical
bearing on the study of prophecy, it demands our careful consideration.
For, if
leaven be understood here in a good sense, and the church substituted for the kingdom, then we have to look forward to the triumph
of Christianity, and to its universal extension until
it Christianises the whole earth.
If, on the other hand, leaven be
understood in a bad sense, then, whether the Church be substituted for the
Kingdom or not, we have to look forward to universal corruption and general
apostasy.
It will be seen at once that the
correct understanding of this word is vital to a true interpretation not merely
of this particular parable, but of the whole prophetic teaching of the Word of
God. It is fundamental also to our whole
practical Christian life.
For, if we hold the former to be
true, we shall plunge into missionary work, and know nothing but this as our
absorbing object; while the least we can do is to give up our lives, and if
need be, our life, in this great cause.
On the other hand, it we hold
the latter to be true, we shall be witnesses to the Saviour whom God has
provided for lost sinners (Acts 1: 8); we shall preach
the Word; be instant in season and out of season
(2 Timothy 4: 2); but,
we shall do this understandingly. We
shall not be lifted up with false hopes and vain expectations that men are
going universally to receive it; but we shall preach the Word knowingly, being
assured that the time will come when men will not endure sound doctrine;
but ... shall turn away their ears from the truth, and be turned unto
fables (2 Timothy 4: 3, 4).
So far from this being an
incentive to idleness, it is revealed for the express purpose of inciting us to
greater diligence; and is given as the very and only reason why we are to preach the Word with unceasing zeal.
It will be seen, therefore, that
the true interpretation of the word leaven is
fundamental and vital, not only to Christian doctrine, but to practical
Christian service.
The truth will appear
II. From its unvarying Biblical
usage: and
III. From the uniform testimony of Prophetic teaching.
I. As to the meaning of the word leaven there
seems to be much confusion and inexactness.
Probably, few Christians would be ready, off-hand, to answer the
question, What is leaven? This suggestion can be tested by asking the
first Christian whom one may meet. The
answer, if correct, may be so, only in part; and
in that case it will be incomplete.
Leaven, according to the
dictionary, is sour dough. But this will not do for us. We want to know why the dough should be sour? and how it became so.
To find this out, we have to
avail ourselves of the latest scientific discoveries and definitions; using the
word science in its true sense, as being scientia, i.e., what we know, and not what we think.
It is a matter of common
knowledge, even among the most ignorant races of mankind, that many liquors under certain conditions develop a process which we
call fermentation, by which certain gases are given off, and certain chemical
changes take place.
To produce this, two things are
necessary. viz., the presence of sugar, and exposure to the
air. The latter is essential; for
apart from this there can be no fermentation, whatever may be the sweetness of
the liquor.
This tells us that the primal
cause is in the air.
Observation has shown that there
are two great classes of microscopic organisms in the air, which are known as germs and ferments. We must not call the former animal, and the
latter vegetable, though this would give a rough idea of the difference.
The differences, though
microscopic, are definite, and sufficiently distinct for the various organisms
to receive names. These ferments are microscopic cells not more than one
hundredth of a millimetre in diameter, and are a species of fungi. They multiply with incredible rapidity by
sporulation, and budding; and not, as germs
do, by fission and division. They are in
the air, everywhere perhaps; but yet by no means equally distributed.
On coming in contact with a
medium suitable for their propagation, they at once begin to multiply (and can
thus be artificially cultivated
under control). As the result of this
action a scum rises to the surface of the liquor,
which we call yeast.* The germs of the yeast plant abound in the atmosphere of
breweries, and in vineyards, especially at the vintage season.**
* The English word yeast is
the Anglo Saxon gist; German gascht or geist. Hence our English gas,
and gust (of wind), and ghost. There may be a reference in
this name to the working of some invisible power, like the power of the air, exciting internal motion, and
producing the effect of foaming or frothing.
Our English word East and Easter may be associated with yeast,
from the rising caused by it.
** Milk also ferments, from a smaller kind of microscopic fungus
than vineous ferments, called Bacterium lutais, which are cylindrical.
A little of this yeast, on being put into dough, sets
up fermentation in that; and changes
it into a spongiform structure. This
arises chiefly from the presence of carbonic acid gas.*
* In the making of bread this gas is sometimes introduced artificially,
by the use of aerated water or other devices, independently of yeast. It is then
known as Aerated bread.
If some of this dough, while in
this condition, be put into fresh dough, fermentation will be at once set up,
and the ferments will be propagated in this
way: just as plants can be propagated from
cuttings or slips, as well as from the original seeds.
It is this fermented dough, put
aside for future use, that is called leaven.
A small piece of it is
sufficient to reproduce the original fermentation throughout another mass of
dough; so rapid is its growth and development.
In the case of grape-juice, the
result, after the process of fermentation is completed, is what we know as
wine. If fermentation has not taken place, it cannot rightly be called wine.*
* When it is bottled before the fermentation is complete we get
sparkling wine, on account of some of the
carbonic acid gas remaining in it.
In the case of dough it is
different. Nothing but the heat of the
oven can stop the process of fermentation.
If it be not thus stopped, Bacteria would soon finish up the process and
end it in putrefaction.*
* Even to in the case of the corruption in the kingdom and in
the Church: false doctrine starts the process, and then the putrefactive
Bacteria represent all the degradation that follows as a natural sequence when
the leaven has done all it can. Nothing
but the fires of judgment will end it.
For this it waits.
II. We are now in a position to understand the Biblical usage of
the word leaven.
In discovering this usage, all
that is necessary for us to do is to look
at every passage where it occurs; and see for ourselves, not what man says
about it, but what God Himself teaches.
It there be any appropriateness
in the symbols which God uses, and any connection between their nature and His
lessons, then we have, already, a sufficient indication of what is likely to be
His usage of the symbol of leaven.
We must not, however, allow ourselves
to be biased by this, though we must give it its due weight, and be ready to receive its evidence.
If we carefully note every
reference to leaven in the Bible, we find:-
1. That it is used of its natural characteristics and effects
as permeating the entire mass into which it is
introduced: never ceasing in its action until the whole has been affected by
its influence. This action is referred
to in Matthew 13: 33; Luke 13: 21; 1 Corinthians 5: 6; Galatians 5: 9,
and Hosea 7: 4.
2. Then it is used to describe the bread with which it is
mixed; and we have the terms leavened bread and unleavened bread. This is referred to
in Exodus 12: 15, 19, 20, 34, 39; 13: 3, 7.
3. Next, it is used in connection with Sacrifices; and, by the
Divine ordinance, leaven was never to be offered with any offering made by fire
unto the Lord.* This is
referred to in Leviticus 2: 11; 6: 17; 10: 12.
* Honey also was forbidden with
the same limitation, because
it is a cause of fermentation. These two
were only types; but their antitypes abound in the Hymn-books provided for our
antitypical and spiritual sacrifices of praise and
thanksgiving. The leaven of false
doctrine, and the honey of human
sentiment, are everywhere to be found marring and defiling our
Hymnology. But God
Is not mocked, and these sacrifices are not accepted.
In the case of the
Peace-offering (not made by fire), when offered as a sacrifice
of thanksgiving, it was to consist of unleavened
cakes: but, beside the cakes, the offerer shall offer for HIS offering of leavened bread with the sacrifice of thanksgiving of HIS peace offerings (Leviticus 7: 12,
13).
This is a type of the evil which
is inseparable from the sacrifices of praise and thanksgiving offered by human
worshippers.
4. Then we have the New Testament usage; which has reference to its moral application;
from which it will be seen that the matters which are compared to the working
of leaven are so likened because of its material characteristics.
(a) Doctrine.
In Matthew 16: 12 the doctrine of the Pharisees and of the Sadducees is
likened to leaven.
In Mark 8: 15 we are
warned of the leaven of the Pharisees, and of the leaven of Herod.
In Luke 12: 1 we have
the leaven of the Pharisees, which is hypocrisy.
In Galatians 5: 9 we have
the doctrine of being justified by the law instead
of by Christ, compared, in its working, to the action of leaven.
All these doctrines are evil;
and are condemned. There is no question
about this; we have only to study these Scriptures to see why they are compared
to leaven. We need not enlarge upon
them, beyond noting that -
In the
doctrine of the Sadducees we have Materialism:
In Phariseeism, we have the
doctrines of Plato, which are preserved in Traditional Psychology, and are the
seeds of Spiritism.
In combination with the leaven
of the Pharisees, which is hypocrisy- (i.e.,
the form without the power), we have the leaven of Herod, which
is the same in its outward aspect;
for Herod could be religious, and he heard John gladly, and did many things (Mark 6: 20); and yet, a little later, he
could do one thing, for he sent and beheaded John in the
prison (verse 27). Even so is it to-day, with those who have only
the form of godliness without the power.
They can flock to hear a preacher, and do many things; they have been leavened with the leaven (or doctrine)
of the Pharisees, and
with the leaven of Herod. (Compare Mark 4:
16, 17.)
(b) Practice.
Our association with evil-doers
is compared to the fatal working of leaven: inasmuch as the danger of the whole
lumps being leavened by the presence of such is great. (Compare 1 Corinthians 15: 33.)
The old leaven is to be purged out.
The whole of the context (1 Corinthians 5.)
should be read, to understand the special instruction of verses 6-8.
5. Finally, we have the usage in three remaining passages in
which the bad sense of
the word is questioned, and a good sense is suggested,
viz.:-
(a) Leviticus
23: 17,
(b) Amos 4:
4, 5.
(c) Matthew 13: 23.
(a) Leviticus 23: 15-17. Ye shall count unto you from the morrow after the sabbath,
from the day that ye brought the sheaf of the wave
offering; seven sabbaths
shall be complete :..
Ye shall bring out of your habitations two wave loaves
of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the LORD.
This is all explained to us in 1 Corinthians 15: 23: Christ the first-fruits. This is the
wave sheaf of Leviticus 23: 10-14.*
* The
Septuagint has (harpage)
first-fruit (verse
10).
Afterward,
they that are Christs at His
coming. These are the two wave loaves of Leviticus 23: 15-21.*
* The Septuagint
has (protogennema)
first-begotten (verse
17). This is a truly beautiful
commentary; almost like an Inspiration.
Then
cometh the end. This is the harvest of verse 22.
We have the antitypes of these
in the Gospels and Acts. The first type,
the wave sheaf, had been accomplished in the Resurrection of Christ.
Fifty days after the
Resurrection began the fulfilment of the second type - in the proclamation to
Repent (Acts 2: 38;
3: 19-26, R.V.);
and in the then readiness of Christ to come.
Had that command to repent been obeyed, the promise made to them and to
their children must have been fulfilled.
Christs promised coming would have been fulfilled in the sending of
Jesus Christ. In this case, the first resurrection must then have taken
place.
But we know that
All things are to be put under His feet (1 Corinthians 15: 25). But now, we see not
yet all things put under Him (Hebrews
2: 8).
The type, however, is still
true, and will one [millennial] day be verified in its antitype.
Now we can understand why there was to be leaven in those two wave loaves. For, though they were made
of the very flour of the first fruits: though Christ partook of the same
nature, and was of the same seed of Abraham, yet He was without sin
(Hebrews 4: 15); He knew no sin (1
Corinthians 5: 21); He did no sin (1 Peter 2:
22); and
in Him is no sin (1 John 3: 5): yet, because the two wave loaves were the type of His earthly
people who were all under sin (Romans 3: 9), and
who cannot say we have no sin (1 John 1: 8), leaven
is expressly ordered to be mixed, in order to make the type
correspond with the antitype.
Not only is this the case, but
with both the wave sheaf and the
two wave loaves certain
offerings were to be made.
But while, in the case of the wave sheaf, we have only two: the burnt offering, and the meal offering with the drink offering thereof (Leviticus 23: 12-14), yet, in the case of the two wave loaves we have four offerings:- the burnt offerings, the meal
offering and their drink offerings, the sin
offering, and the peace offering (verses
18-20).
Thus, beside the presence of sin
in the people being typified by the presence of leaven
in the two wave loaves, that sin was further
shown to be there by the sin offering which is associated with them, though not with the wave sheaf.
This is conclusive as to Leviticus 23: 17.
(b) With regard to Amos 4: 4, 5.
This is either the language of irony; or it refers to the special form
of peace offering, offered as a thanksgiving
with leaven, prescribed in Leviticus 7: 14, as a type of the sin even in the
thanksgiving of the offerer. (See note, above.)
(c) There remains only Matthew 13: 33. Can it be believed that, in this one passage,
the word leaven is used
in the very opposite sense to that in which we find it in all the other passages?
And yet every commentator of
repute, without any hesitation, would not only authorise us so to interpret it,
but does not hesitate to bid us so to understand it.
But we cannot do so; no one has
such authority, neither have we any such liberty.
The parable is usually read
according to its punctuation, which is, of course entirely human and
incorrect. The parable does not say
THE
But
THE
unto leaven which a woman took, and hid in three measures of meal, till the whole was leavened.
It is not merely the substance
of leaven, or the
initial act of the woman, but it is the whole process even up to the final leavening
of the whole to which the Kingdom of heaven was likened.
In this the parable has its
place, both in logical relationship, and in its doctrinal teaching, with the
other parables with which it stands in immediate connection.
It is the last of the first four
spoken to the multitude out of the house (verse 1), which have a common lesson,
quite distinct from that of the last three, which were spoken to the
disciples in the house (verse 34).*
* See The
Kingdom and the Church, by the
Editor.
In the first (the
Sower), only one portion of the seed brought forth fruit; and there is no
intimation as to the seed sown on the other three portions bringing forth any
fruit.
In the second (the Tares), the enemy secretly sowed by night the seed of the
tares. These are the children of the wicked one, and
they continue in the field, which is the world (cosmos), corrupting and defiling it, until the time of harvest,
which is the end of the age (aion).
In the third (the Mustard Tree), we see the fowls of the air (the same evil creatures
as in the first parable), finding a home in its branches.
In the fourth (the
Leaven), we see the same corrupting influence at work, invisibly, like ferments; in contrast with what is visible, as in
the preceding parable of the Tree.
Can we doubt that we have one
and the same lesson in each of these four parables?
The
wicked one in the first, limits the reception of the good seed.
The same power, the enemy, mixes his own seed with the
children of the Kingdom.
The same power (for the fowls
mean the wicked one, compare verse 4 with verse 19,) takes up his abode in the Kingdom (compare Revelation 18: 2).
It is therefore the same power
that we see in the woman and her work.
The seed is sown not in the
world, but only in four kinds of ground in it.
The seed, though sown in the
world, has tares mixed with the whole of it.
The mustard tree is not the
world, for it is only rooted in it.
So likewise it is not the world which
is permeated by the leaven, but only the meal which
is in it.
The Lord afterward repeated two
of these parables (the Mustard Tree and the Leaven) in Luke 13: 18-21. The
occasion which called forth the repetition, marked by the word then (verse 18), shows
that they were used to illustrate the increasing hostility of His enemies, which was the working of the leaven.
If the Lord, in His teaching,
meant us to understand that the whole world was to be permeated with that
which is good, He would have pictured to us (in the first) the seed everywhere
producing fruit and the ground all good. He would have spoken (in the second) of an
unmixed field, sown only with good seed; or of the tares being changed into
wheat. He would have shown (in the third)
a tree affording no shelter for unclean and hateful birds; and (in the fourth)
some type other than leaven, seeing that the Holy Spirit in the Word, and He
Himself in all His subsequent teaching, used it only of that which is evil.
Those who interpret the leaven
as being typical of the Gospel do violence to the whole of these four parables
as well as to the whole analogy of Bible truth.
For the Word is in no sense hidden, but is to be everywhere
preached. The Gospel is to be everywhere
proclaimed with all boldness. If the
Gospel be hidden, it is the work of the god
of this world (2 Corinthians 4: 3, 4).
III. Only a few words are necessary to show how all this agrees
with the unvarying testimony of Prophetic teaching.
Everywhere are we warned of
judgment to come; of dark days and perilous
times (2 Timothy 3: 1); of evil
men, and deceivers waxing worse and worse
(2 Timothy 3: 13); of departure from the Faith (1
Timothy 4: 1); of scoffers walking after their own lusts (2 Peter 3: 3); of the
coming apostasy and the
revelation of the man of sin (2 Thessalonians 2: 3). Everywhere are we warned against the spread of doctrinal corruption,
and of fleshly lusts.
Instead of being told that the
world is not good enough for the coming of Christ, we are told that it is not
bad enough. Instead of being told that
He will not appear until the worlds conversion comes, we are told that it will
not be until the apostasy shall have come (2
Thessalonians 2: 3).
Instead of the Church overcoming
the world, we see before our very eyes that the world is fast overcoming the
Church.
Truly the leaven is working in
the Church as well, as it has worked, and will ere long again work, in the
Kingdom.
For the
prophecies and the parables of the Kingdom leap over this present Church
interval, and continue its history as though the Church had no existence. And the work of this leaven is only evil.
Our
attitude, therefore, now, toward God and His sure word of prophecy; toward man,
the Church, and the world is entirely dominated by the sense in which we
understand the Bible use of the word leaven.* This will be
a sufficient reason for our having devoted so much space to the consideration
of the subject.
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[* FOOTNOTE]
THE
PARABLE OF THE LEAVEN
Dr. Parsons, in his
Development of Antichrist, says:
The Parable of the Leaven represents the results which will be manifested in the
All the parables of Christ illustrating the mystery
of the administration of His kingdom
plainly betoken a mixed and corrupted state of things to the end of this
dispensation, and the Spirit confirms
this in the revelation of this great apostasy:
Now the Spirit speaketh expressly, that in the latter times some
shall depart from the faith, giving heed to seducing spirits, and doctrines
of devils; speaking lies in hypocrisy; having their conscience seared
with a hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created
to he received with thanksgiving of them which believe and know the truth. - 1 Tim. 4: 1-3.
Also that times of great
peril shall be in the last days; that formality
and hypocrisy will abound; that all
who adhere to godliness shall suffer persecution; and that evil men and seducers shall wax worse and
worse, deceiving and being deceived.