Matthew 13:33
He told them still another parable: "The kingdom of heaven is like leaven that a woman took and mixed into three measures of flour, until all of it was leavened."
He told them still another parable
The use of parables by Jesus is a profound teaching method, rich in imagery and meaning. The Greek word for "parable" is "parabolē," which means a comparison or analogy. Parables were a common teaching tool in Jewish tradition, used to convey deep spiritual truths through simple, relatable stories. Jesus' use of parables was both to reveal and conceal truths, offering insight to those with open hearts while veiling meaning from those who were spiritually blind.

The kingdom of heaven
This phrase is central to Jesus' teachings and appears frequently in the Gospel of Matthew. The "kingdom of heaven" refers to God's sovereign rule and reign, both in the present spiritual sense and in the future eschatological fulfillment. It is a kingdom characterized by righteousness, peace, and joy in the Holy Spirit. Theologically, it represents the realm where God's will is perfectly done, and it is both a present reality and a future hope for believers.

is like yeast
Yeast, or "leaven," in the Greek "zymē," is a small but powerful agent of change. In ancient times, yeast was a common metaphor for influence, often used negatively to describe corruption or sin. However, in this parable, Jesus uses it positively to illustrate the transformative power of the kingdom of heaven. Just as yeast permeates and transforms dough, the kingdom of heaven influences and transforms the world, often in unseen and gradual ways.

that a woman took
The inclusion of a woman in this parable is significant, as it highlights the everyday, domestic context of the kingdom's work. Women in ancient Jewish society were primarily responsible for household tasks, including baking. This detail emphasizes the accessibility and inclusivity of the kingdom of heaven, which operates within the ordinary and mundane aspects of life.

and mixed into three measures of flour
The "three measures of flour" is a substantial amount, approximately equivalent to 50 pounds or more, enough to feed a large group. This detail underscores the abundance and far-reaching impact of the kingdom of heaven. The act of mixing, or "hiding" as some translations suggest, indicates the subtle and often hidden nature of the kingdom's work, which begins small but grows to have a significant impact.

until all of it was leavened
This phrase captures the inevitable and complete transformation brought about by the kingdom of heaven. The leavening process is gradual but certain, symbolizing the pervasive and unstoppable influence of God's kingdom. It speaks to the hope and assurance that God's purposes will ultimately prevail, transforming individuals and communities in profound ways.

Persons / Places / Events
1. Jesus
The speaker of the parable, teaching about the kingdom of heaven.

2. The Woman
Represents those who work to spread the influence of the kingdom of heaven.

3. Yeast (Leaven)
Symbolizes the transformative power of the kingdom of heaven.

4. Three Measures of Flour
Represents the world or society that is being influenced by the kingdom.

5. The Kingdom of Heaven
The central theme of Jesus' teaching, representing God's reign and influence.
Teaching Points
The Power of Small Beginnings
Just as a small amount of yeast can leaven a large amount of flour, the kingdom of heaven starts small but has a profound impact.

The Transformative Nature of the Kingdom
The kingdom of heaven works from the inside out, transforming individuals and communities.

Active Participation
Like the woman who mixes the yeast into the flour, believers are called to actively participate in spreading the kingdom's influence.

Patience in Growth
The process of leavening takes time, reminding us to be patient as the kingdom grows and influences the world.

Holistic Influence
The kingdom of heaven affects every part of life, just as yeast permeates the entire dough.
Bible Study Questions
1. How does the parable of the yeast illustrate the nature of the kingdom of heaven?

2. In what ways can we actively participate in spreading the influence of the kingdom in our communities?

3. How does understanding the cultural and historical context of leaven enhance our interpretation of this parable?

4. What are some small actions we can take that might have a significant impact on those around us, similar to yeast in dough?

5. How can we remain patient and faithful when we do not immediately see the results of the kingdom's influence in our lives or communities?
Connections to Other Scriptures
Luke 13:20-21
This passage contains a parallel parable, reinforcing the message of the kingdom's pervasive influence.

1 Corinthians 5:6-8
Paul uses leaven as a metaphor for influence, though in a different context, highlighting the power of small things to affect the whole.

Galatians 5:9
Similar to 1 Corinthians, Paul speaks of leaven in terms of influence, emphasizing the importance of purity in the community.

Exodus 12:15
The use of leaven in the Passover context provides a background understanding of its symbolic meaning in Jewish tradition.
A Symbol of ChristianityJ. Cliffbrd, M. A. , LL. B. , B. Sc.Matthew 13:33
Children to be EducatedW. B. Kirkpatrick., T. Smith.Matthew 13:33
ChristianityJ. Clifford, M. A.Matthew 13:33
Christianity an Impartation, not an EvolutionC. H. Parkhurst, D. D.Matthew 13:33
LeavenAlexander MaclarenMatthew 13:33
Leaven a Hidden ForceE. Mellor, D. D.Matthew 13:33
Leaven a Living ForceJ. Clifford, M. A.Matthew 13:33
Leaven an Assimilating ForceJ. Clifford, M. A.Matthew 13:33
Leaven Sour But SweeteningT. Adagios.Matthew 13:33
Leavened by Character Rather than by SpeechM. Dods, D. D.Matthew 13:33
Need of LeaveningT. Adagios.Matthew 13:33
Parable of the LeavenMarcus Dods Matthew 13:33
Signs of LeaveningT. Adagios.Matthew 13:33
The Force There May be in Quiet ThingsR. Tuck Matthew 13:33
The Law of Leaven has Signally Characterized the Entire History of the Kingdom of Heaven in the WorldJ. M. Sherwood.Matthew 13:33
The LeavenT. Adagios.Matthew 13:33
The LeavenM. Dods, D. D.Matthew 13:33
The Nature of LeavenHugh Macmillan.Matthew 13:33
The Parable of the LeavenE. Mellor, D. D.Matthew 13:33
The Parable of the LeavenA. Griffin.Matthew 13:33
The Parable of the Leaven Hid in Three Measures of MealW. Keach.Matthew 13:33
The Work of Christianity Will be CompleteC. H. Parkhurst, D. D., W. J. Irons, D. D.Matthew 13:33
This Parable RepresentsJ. T. Woodhouse.Matthew 13:33
What Leaven Can DoT. Adagios.Matthew 13:33
A Rash Zeal for Amendment InjuriousW. M. Taylor. D. D.Matthew 13:24-41
Believers are a Choice People -- Choice GrainMatthew 13:24-41
Blending of Wicked with GodlyA. Fuller.Matthew 13:24-41
Difficulty of Right Judgment in SocietyMarcus Dods.Matthew 13:24-41
Fifth Sunday After EpiphanyJ. A. Seiss, D.D.Matthew 13:24-41
I Shall Show You How Fitly the End of the World May be Compared to HarvestB. Keach.Matthew 13:24-41
I Shall Show You How the TaresMatthew 13:24-41
I Will Show You How the WheatMatthew 13:24-41
Likeness of Wheat and TaresHugh Macmillan.Matthew 13:24-41
Mixture of Tare and WheatBishop Thomas.Matthew 13:24-41
Points in the ParableAnon.Matthew 13:24-41
Separate Bundles of TaresMatthew Henry.Matthew 13:24-41
Separating Tares from WheatVan Lennep.Matthew 13:24-41
Sowing Tares in MaliceMatthew 13:24-41
Tares and WheatThe PulpitMatthew 13:24-41
The Conditions and Limitations of Moral GrowthE. D. Green.Matthew 13:24-41
The End of the WorldMarcus, Dods.Matthew 13:24-41
The Mixed State SocietyDr. M. DodsMatthew 13:24-41
The Parable of the TaresJ. C. JonesMatthew 13:24-41
The Parable of the Wheat and the TaresMatthew 13:24-41
The TaresW. M. Taylor. D. D.Matthew 13:24-41
The Tares and the WheatC. Bradley, M. A.Matthew 13:24-41
The Tares and the WheatB. W. Noel.Matthew 13:24-41
The Tares and WheatExpository OutlinesMatthew 13:24-41
The Two SowersH. Bonar, D. D.Matthew 13:24-41
The Wheat and the TaresE. Gray, M. A.Matthew 13:24-41
What Should a Believer Do to Ripen for the HarvestMatthew 13:24-41
While Men Slept the Devil Sowed His Evil SeedMatthew 13:24-41
Why are the Saints Compared to WheatMatthew 13:24-41
Why God Delays to Punish the Sins of Men in This WorldT. Sherlock, D. D.Matthew 13:24-41
The Great Administrator's ForesightP.C. Barker Matthew 13:24-30, 36-43
The Mustard Seed and the LeavenW.F. Adeney Matthew 13:31-33
Parable and ProphecyJ.A. Macdonald Matthew 13:31-35
The Foretold Now Become the ToldP.C. Barker Matthew 13:33-36
People
Esaias, Isaiah, James, Jesus, Joseph, Joses, Judas, Mary, Simon
Places
Nazareth, Sea of Galilee
Topics
Amount, Buries, Bushel, Dough, Flour, Heaven, Heavens, Hid, Kingdom, Large, Leaven, Leavened, Mass, Meal, Measures, Mixed, Parable, Pecks, Reign, Risen, Simile, Spake, Spoke, Story, Takes, Till, Worked, Yeast
Dictionary of Bible Themes
Matthew 13:33

     4404   food
     4432   dough
     4554   yeast
     5616   measures, dry
     5848   exaggeration

Matthew 13:1-52

     2345   Christ, kingdom of

Matthew 13:3-43

     4007   creation, and God

Matthew 13:18-33

     5438   parables

Matthew 13:24-39

     4121   Satan, enemy of God

Matthew 13:31-33

     2376   kingdom of God, coming
     8443   growth
     9155   millennium

Matthew 13:31-52

     2357   Christ, parables

Library
Toleration
(Preached at Christ Church, Marylebone, 1867, for the Bishop of London's Fund.) MATTHEW xiii. 24-30. The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the household came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He
Charles Kingsley—Discipline and Other Sermons

'To Him that Hath Shall be Given'
'Whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.'-- MATT. xiii. 12. There are several instances in the Gospels of our Lord's repetition of sayings which seem to have been, if we may use the expression, favourites with Him; as, for instance, 'There are first which shall be last, and there are last which shall be first'; or, again, 'The servant is not greater than his master, nor the disciple than his lord.'
Alexander Maclaren—Expositions of Holy Scripture

Leaven
'The kingdom of heaven is like unto leaven, which a woman took, and bid to three measures of meal, till the whole was leavened.'--MATT. xiii. 33. How lovingly and meditatively Jesus looked upon homely life, knowing nothing of the differences, the vulgar differences, between the small and great! A poor woman, with her morsel of barm, kneading it up among three measures of meal, in some coarse earthenware pan, stands to Him as representing the whole process of His work in the world. Matthew brings
Alexander Maclaren—Expositions of Holy Scripture

Ears and no Ears
'Who hath ears to hear, let him hear.--MATT. xiii. 8. This saying was frequently on our Lord's lips, and that in very various connections. He sometimes, as in the instance before us, appended it to teaching which, from its parabolic form, required attention to disentangle the spiritual truth implied. He sometimes used it to commend some strange, new revolutionary teaching to men's investigation--as, for instance, after that great declaration of the nullity of ceremonial worship, how that nothing
Alexander Maclaren—Expositions of Holy Scripture

Seeing and Blind
'They seeing, see not.'--MATT. xiii, 13. This is true about all the senses of the word 'seeing'; there is not one man in ten thousand who sees the things before his eyes. Is not this the distinction, for instance, of the poet or painter, and man of science--just that they do see? How true is this about the eye of the mind, what a small number really understand what they know! But these illustrations are of less moment than the saddest example--religious indifference. I wish to speak about this now,
Alexander Maclaren—Expositions of Holy Scripture

Four Sowings and one Ripening
'The same day went Jesus out of the house, and sat by the sea side. 2. And great multitudes were gathered together unto Him, so that He went into a ship, and sat; and the whole multitude stood on the shore. 8. And He spake many things unto them in parables, saying, Behold, a sower went forth to sow; 4. And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: 6. Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they
Alexander Maclaren—Expositions of Holy Scripture

Mingled in Growth, Separated in Maturity
'Another parable put He forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 25. But while men slept, his enemy came and sowed tares among the wheat, and went his way. 26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 27. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? 28. He said unto them, An enemy hath done this.
Alexander Maclaren—Expositions of Holy Scripture

Treasure and Pearl
The kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. 45. Again, the kingdom of heaven is like unto a merchantman, seeking goodly pearls: 46. Who, when he had found one pearl of great price, went and sold all that he had, and bought it.'--MATT. xiii. 44-46. In this couple of parables, which are twins, and must be taken together, our Lord utilises two very familiar facts
Alexander Maclaren—Expositions of Holy Scripture

On the Words of the Gospel, Matt. xiii. 19, Etc. , Where the Lord Jesus Explaineth the Parables of the Sower.
1. Both yesterday and to-day ye have heard the parables of the sower, in the words of our Lord Jesus Christ. Do ye who were present yesterday, recollect to-day. Yesterday we read of that sower, who when he scattered seed, "some fell by the way side," [2507] which the birds picked up; "some in stony places," which dried up from the heat; "some among thorns, which were choked," and could not bring forth fruit; and "other some into good ground, and it brought forth fruit, a hundred, sixty, thirty fold."
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Matt. xiii. 52, "Therefore Every Scribe who Hath Been Made a Disciple to the Kingdom of Heaven," Etc.
1. The lesson of the Gospel reminds me to seek out, and to explain to you, Beloved, as the Lord shall give me power, who is "that Scribe instructed in the kingdom of God, who is "like unto an householder bringing out of his treasure things new and old." [2524] For here the lesson ended. "What are the new and old things of an instructed Scribe?" Now it is well known who they were, whom the ancients, after the custom of our Scriptures, called Scribes, those, namely, who professed the knowledge of the
Saint Augustine—sermons on selected lessons of the new testament

Sown among Thorns
WHEN that which comes of his sowing is unfruitful, the sower's work is wasted: he has spent his strength for nothing. Without fruit the sower's work would even seem to be insane, for he takes good wheat, throws it away, and loses it in the ground. Preaching is the most idle of occupations if the Word is not adapted to enter the heart, and produce good results. O my hearers, if you are not converted, I waste time and energy in standing here! People might well think it madness that one whole day in
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 34: 1888

The Parable of the Tares, by Bishop Latimer, Preached on the 7Th of February, 1553.
MATTHEW XIII.--The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way, &c. This is a parable or similitude wherein our Saviour compared the kingdom of God, that is, the preaching of his word, wherein consisteth the salvation of mankind, unto a husbandman who sowed good seed in his field. But before we come unto the matter, you shall first learn to understand what this word parable, which
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

A Man Reaps More than He Sows.
A MAN REAPS MORE THAN HE SOWS. "But other fell into good ground, and brought forth fruit, some a hundredfold, some sixtyfold, some thirtyfold."--Matt. xiii: 8. If I sow a bushel, I expect to reap ten or twenty bushels. I can sow in one day what will take ten men to reap. The Spaniards have this proverb: "Sow a thought and reap an act. Sow an act, and reap a habit. Sow a habit, and reap a character. Sow a character and reap a destiny." And it takes a longer time to reap than to sow. I have heard
Dwight L. Moody—Sowing and Reaping

The Christian Society
Scripture references: Matthew 13:31-33; 5:21-24; Mark 8:1-9; John 2:1-11; Luke 5:29; 14:13; 1 Peter 2:17; Galatians 6:9; Matthew 11:28-30; 12:50; Luke 15:5,6,8-10; John 17:11-15; Luke 5:29,30; Mark 1:28-33; Matthew 6:33; Luke 12:13-15. THE SOCIAL CIRCLE The Word Society is used to designate the set of people with whom we are on more intimate terms of acquaintanceship--whom we call friends--and those whom we do not know so well, and whom we call acquaintances. The term society may also have other
Henry T. Sell—Studies in the Life of the Christian

The First Great Group of Parables.
(Beside the Sea of Galilee.) Subdivision A. Introduction. ^A Matt. XIII. 1-3; ^B Mark IV. 1, 2; ^C Luke VIII. 4. ^a 1 On that day went Jesus out of the house [It is possible that Matthew here refers to the house mentioned at Mark iii. 19. If so, the events in Sections XLVIII.-LVI. all occurred on the same day. There are several indications in the gospel narratives that this is so], and sat by the sea side. ^b 1 And again he began again to teach by the sea side. [By the Sea of Galilee.] And there
J. W. McGarvey—The Four-Fold Gospel

Jesus visits Nazareth and is Rejected.
^A Matt. XIII. 54-58; ^B Mark VI. 1-6; ^C Luke IV. 16-31. ^b 1 And he went out from thence [from Capernaum] ; and he cometh { ^a And coming} ^b into his own country; and his disciples follow him. ^c 16 And he came to Nazareth, where he had been brought up [As to this city, see pages 14 and 55. As to the early years of Jesus at Nazareth, see page 60]: ^b 2 And when the sabbath was come ^c he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read. [This does not mean
J. W. McGarvey—The Four-Fold Gospel

New Teaching in Parables' - the Parables to the People by the Lake of Galilee, and those to the Disciples in Capernaum
We are once more with Jesus and His disciples by the Lake of Galilee. We love to think that it was in the early morning, when the light laid its golden shadows on the still waters, and the fresh air, untainted by man, was fragrant of earth's morning sacrifice, when no voice of human discord marred the restfulness of holy silence, nor broke the Psalm of Nature's praise. It was a spring morning too, and of such spring-time as only the East, and chiefly the Galilean Lake, knows - nor of mingled sunshine
Alfred Edersheim—The Life and Times of Jesus the Messiah

Second visit to Nazareth - the Mission of the Twelve.
It almost seems, as if the departure of Jesus from Capernaum marked a crisis in the history of that town. From henceforth it ceases to be the center of His activity, and is only occasionally, and in passing, visited. Indeed, the concentration and growing power of Pharisaic opposition, and the proximity of Herod's residence at Tiberias [3013] would have rendered a permanent stay there impossible at this stage in our Lord's history. Henceforth, His Life is, indeed, not purely missionary, but He has
Alfred Edersheim—The Life and Times of Jesus the Messiah

Infancy and Youth of Jesus --His First Impressions.
Jesus was born at Nazareth,[1] a small town of Galilee, which before his time had no celebrity.[2] All his life he was designated by the name of "the Nazarene,"[3] and it is only by a rather embarrassed and round-about way,[4] that, in the legends respecting him, he is made to be born at Bethlehem. We shall see later[5] the motive for this supposition, and how it was the necessary consequence of the Messianic character attributed to Jesus.[6] The precise date of his birth is unknown. It took place
Ernest Renan—The Life of Jesus

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."--MATT. xiii. 33. In the mustard-seed we saw the kingdom growing great by its inherent vitality; in the leaven we see it growing great by a contagious influence. There, the increase was attained by development from within; here, by acquisitions from without. It is not that there are two distinct ways in which the Gospel may gain complete
William Arnot—The Parables of Our Lord

The Hidden Treasure.
"Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field."--MATT. xiii. 44. These two parables, the hidden treasure and the costly pearl, are even more closely allied to each other than the two which precede them. Generically they teach the same truth; but they teach it with distinct specific differences. It will be most convenient to notice in connection with the first,
William Arnot—The Parables of Our Lord

The Lost Sheep, the Lost Coin, and the Prodigal Son.
LUKE xv. The three parables of this chapter, like the seven in Matt. xiii., constitute a connected series. As soon as we begin to look into their contents and relations, it becomes obvious that they have been arranged according to a logical scheme, and that the group so framed is not fragmentary but complete. We cannot indeed fully comprehend the reciprocal relations of all until we shall have examined in detail the actual contents of each; and yet, on the other hand, a preliminary survey of the
William Arnot—The Parables of Our Lord

The Group in Matt. xiii.
"The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables."--MATT. xiii. 1-3. In Matthew's narrative, the first specimen of that peculiar pictorial method which characterized the teaching of our Lord, is not an isolated parable occurring in the midst of a miscellaneous discourse, but a group of seven presented
William Arnot—The Parables of Our Lord

The Sower.
"The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; and when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness
William Arnot—The Parables of Our Lord

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