514. MAT 13:33. THE PARABLE OF THE LEAVEN

Mat_13:33. The Parable of the Leaven

"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 the whole was leavened."’97Mat_13:33.

This parable, in its scope and design, seems closely to resemble that of the grain of mustard seed. But while the grain of mustard seed indicates the small commencement and rapid progress of the gospel in the world, is not the parable of the leaven designed to illustrate more directly the workings of grace in the soul? The one may fitly show the progress of the Saviour’s kingdom in the world, and the other the establishment of his kingdom in the soul. Let us then consider the parable of the leaven in its personal and spirit all application to religion in the heart. Observe,

I. That the leaven introduced into the meal was a foreign element. Something materially different to the meal itself. Something placed in it by a living, active agency. So also of the grace of God. It is not natural to man. It does not belong to his nature. It is very different to it. And before man can possess it, it must be imparted by the living Holy Spirit of God. The new nature is spiritual and from above. It is of divine operation. Light, and love, and mercy from heaven.

II. Leaven is of a moving, exciting nature. No sooner is it introduced into the meal, than a moving process commences. It is not needful to dwell on the nature of this chemical action. Now so is it with the grace of God in the soul. The soul is stirred up’97quickened. The powers of the mind and the passions of the soul are excited.

(1.) Darkness gives place to light.

(2.) Chaos and confusion to order.

(3.) Insensibility to feeling.

(4.) Listlessness to anxiety.

(5.) Apathy to earnest desire.

The reign of sinful death and gravelike silence is superseded by intense spiritual life and activity.

III. Leaven is of an assimilating nature. It communicates its own nature to the meal with which it comes in contact. It does not destroy its identity, but alters its qualities. Just so the grace of God in the soul. It does not annihilate any of the faculties or powers of the soul, nor add any new attributes to the mind. But it gives forth its own characteristics to the soul, and makes it gracious. Now this process of assimilation is,

1. Holy. Grace of God is the principle of holiness, and makes the soul holy. It renovates the heart. It extinguishes the love of sin. Destroys the power of sin. Purifies from its defilement.

(1.) It sanctifies the understanding and fills it with divine knowledge.

(2.) It controls the judgment and brings it under the power of the truth.

(3.) It sanctifies the affections and makes them spiritual and heavenly.

(4.) It purifies the conscience and fills it with divine peace.

(5.) It supplies the memory with stores or meditation.

(6.) It subjugates the will to the authority of the Saviour; and through the mind, it influences the body, so that the members are yielded to works of righteousness. This process of assimilation,

2. Is silent. It creates no noise or confusion. So the grace of God in the soul operates secretly and silently. It cometh not with observation. It is the still and silent operation of spirit upon spirit. The effects may be heard in groans, in sighs, in supplications, and also in loud prayers and exultant thanksgiving, but the operation itself is necessarily silent. In this respect it resembles the silent falling of the dew, or the silent diffusion of the morning light, or the silent influence of the atmosphere of life. This assimilation,

3. Is gradual. First one part is leavened and then another. The whole is silently progressive. So is it with divine grace in the soul. Sin is forgiven at once. Justification and conversion must be instantaneous. But sanctifying grace is necessarily gradual. All the similes of Scripture confirm this view. First there is the babe, then the youth, then the young man, &c. First there is the dawn, then the morning light, afterwards meridian noon. Hence it is likened to the springing forth of the corn. The growing of the plant. The rising of the building. "All we with open face beholding as in a glass," &c.; 2Co_3:18. So also the numerous directions to "grow in grace," &c. To "press towards the mark," &c. The leaven operates until the assimilation,

4. Is complete. "Till the whole was leavened." This is the tendency and design of the grace of God in the soul. It contemplates the perfection of the Christian character. It designs our "meetness for the inheritance of the saints in light." It sanctifies body, soul, and spirit. It seeks as much the bringing on of the top stone as laying the foundation. Such are the beautiful and important instructions this parable conveys to us. Learn,

1. The seat of true religion is the heart. The leaven was hidden in the meal. And God’s grace must be in the heart. Correct views of it may be in the head, and appropriate observations in the mouth; but the soul is the seat of saving religion.

2. The essential character of religion is holiness. "The grace of God that bringeth salvation," &c. "But thanks be to God that though ye were the servants of sin," &c. "If we say we abide in Him, we should also walk as He walked."

3. True religion is the religion of progress. How true it is that we cannot be stationary. Either advancing or declining. Think of the commands in reference to spiritual progress. Think of the provisions made for it. Think of the great concerns essentially devolving on it.

4. True religion develops to its subjects a state of future perfection. "Beloved, now are we the sons of God," &c. "Now we see. through a glass darkly," &c. Let each one adopt the language of the apostle Paul, and also resolve with him to "press towards the mark," &c. Php_3:8-15.

Autor: JABEZ BURNS