Topical Studies
What the Bible says about
Hypocrisy as Leavening
(From Forerunner Commentary)
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Matthew 13:33
In both the the fourth and fifth parables in this chapter, Jesus likens the Kingdom of God to something hidden. The fourth parable (Matthew 13:33) shows a woman hiding leaven in “three measures of meal,” resulting in the leaven spreading throughout. The fifth parable describes a man finding hidden treasure and hiding it again. We first see “three measures of meal” in the meeting of Abraham and Sarah and the Lord, when He foretold the birth of Isaac (Genesis 18:6). However, the covenantal relationship between God and Abraham's house degraded over the centuries, and by the time of Christ's ministry, their peaceful accord had become completely debased. The Parable of the Leaven ties the first three parables together. The critical issue in the third parable, the Parable of the Mustard Seed, is that a plant with a faithful beginning ends up being a welcome home to demons (Matthew 13:31-32). Symbolically, this is the effect of leavening: false beliefs lead people astray—away from God and toward perdition. Even though Abraham lived by faith and kept God's commandments, “leavening” introduced to (and by) his descendants broke down the spiritual wall and made the nation an environment hospitable to demons. While not every Pharisee, Sadducee, or common Jew was demon-possessed, Jesus forthrightly classified those who opposed Him as Satan's children (see John 8:44), as did John the Baptist before Him, calling them a “brood of vipers” when they claimed Abraham as their father (Matthew 3:7-9). The symbolism involved in leavening further explains the second parable, whose conflict is found in the dismaying presence of the tares among the wheat. God did not plant the tares. They threatened to diminish the harvest because their origin is satanic rather than divine. At the time Jesus spoke this parable, the tares were embodied in the Pharisees and other religious leaders who were oppressing those with whom God was working. Jesus rebukes them in Matthew 23:13, saying, “But woe to you, scribes and Pharisees, hypocrites! For you shut up the kingdom of heaven against men; for you neither go in yourselves, nor do you allow those who are entering to go in” (emphasis ours throughout). Their active opposition to the good seed directly resulted from their corrupt—leavened—beliefs about righteousness. Taking one more step back, the idea of leavening also plays into the Parable of the Sower, in which most of the soils on which the word of the Kingdom fell could not produce a positive, sustained response. In the first scenario, the birds—a symbol of demons—interfered before the seed had a chance to sprout. The demons were present because, by turning away from God, the nation had essentially invited them in. In the second scenario, the soil was stony, and the sprouting seed could not develop roots to allow continued survival and growth. The nation's hardness of heart made many slow to believe, which ties to the problem of leavening. Likewise, the thorns—pursuing the cares of the world—are a consequence of a misaligned belief system that prioritizes the material over the spiritual. As we can see, Christ's woeful parables to the multitudes reach a climax in the Parable of the Leaven. It explains the underlying cause of the nation's spiritual problems described in the previous parables, as well as the controversy between Jesus and the Jewish leaders in Matthew 12.
David C. Grabbe
God's Kingdom in the Parables (Part Three): Hidden Treasure
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Matthew 13:44
Jesus said that the Kingdom would be taken from its current caretakers and given to a spiritual nation with the same faith as Abraham. While Israel, for the most part, was faithless, He found faith in the Gentile centurion. In Deuteronomy 32:20, the pre-incarnate Christ described Israel as “a perverse generation, children in whom is no faith,” but as He walked through the world—through this field (Matthew 13:38)—He found little gems of faith that the Father had hidden. He declares that the work of God is for people to believe—to have faith—in the One He sent (John 6:29). He says the Father would draw people to the Son (John 6:44-45), and that drawing is the result of the Father giving faith. As Jesus traveled, He encountered some instances of genuine belief—in contrast to the leaven of the Pharisees and Sadducees—and He rejoiced in the rare faith He found. Thus, in Matthew 11:25, Jesus thanked the Father for hiding things from the world's wise and prudent and revealing them to babes. When He encountered this kind of faith, Jesus consistently responded by healing or doing some other act of mercy, then He would instruct the faithful person not to tell anyone. In other words, He found faith that His Father had hidden in the “field,” yet He hid it again, just as the parable describes. When a leper came to Him, professing his faith that Jesus could cleanse him, He told him (after the healing), “See that you tell no one” (Matthew 8:4). A little later, He resurrected a little girl after seeing the faith of her parents, charging them to tell no one what had happened (Mark 5:35-43). Similarly, Jesus healed two blind men based on their faith, and then instructed them, “See that no one knows it” (Matthew 9:30). All these events, plus the healing of the centurion's servant, took place before Jesus gave the Parable of the Hidden Treasure, so the disciples could draw upon experience to understand the parable. This dynamic is especially clear in Matthew 16:13-20, when Jesus asked them whom the people thought He was, and then whom the disciples thought He was. Peter said, “You are the Christ, the Son of the living God,” and He told Peter that his understanding—that treasure of faith—had been given by the Father. At the end of the conversation, “He commanded His disciples that they should tell no one that He was Jesus the Christ.” They were to keep the matter hidden. Christ's pattern was to respond to those in whom the Father had hidden faith, then to keep that faith hidden until He had purchased the field—the world. He was willing to buy all humanity for the sake of the few whom the Father had given faith. After His resurrection, the treasure did not need to remain hidden, and the disciples proclaimed to the entire world that Jesus was the Christ. The time would come when God would reveal what had been hidden, but only after the conditions were right—after He had redeemed the lives of His followers from the power of Satan, so they could not be snatched from His hand (John 10:28-29). In one of His final prayers, Jesus reports to the Father, “While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled” (John 17:12). This confirms that He was constantly on guard against losing those with faith. What Christ values is the true faith that only God gives (Romans 12:3). Peter calls it “precious faith” (II Peter 1:1), describing it as “much more precious than gold that perishes” (I Peter 1:7). He treasures the faith that trusts Him to heal blindness, especially our spiritual blindness. He values the faith that trusts Him to make us cleaner than He made the lepers. He esteems the faith that trusts Him to give us spiritual life and eternal life just as He restored the little girl to life. He cherishes the faith that trusts in the overarching spiritual reality of His sovereignty, such that when Christ says to one, "Go," he goes; and to another, "Come," and he comes; and to His servants, "Do this," and they do it. That faith, trust, or belief is so meaningful to the Creator that He gave up everything to purchase the world so that those with this treasure would become part of His realm. Faith is the basis of the Kingdom “given to a nation bearing the fruits of it” (Matthew 21:43).
David C. Grabbe
God's Kingdom in the Parables (Part Three): Hidden Treasure
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Luke 12:1-7
Hypocrite originally had a neutral sense, “someone who answers,” and hypocrisy meant “answering.” Initially, these words were used of the normal flow of question and answer in conversation or discussion. They later became connected with question-and-answer sections in plays, naturally followed by the idea of acting a part. Eventually, “hypocrite” came to describe one who is never genuine but always play-acting. The basis of hypocrisy is insincerity. Hypocrites inhabit every walk of life, trying to impress others in an attempt to hide who they really are. In the Christian life, a hypocrite is someone who tries to appear more spiritual than he really is. Such a person knows that he is pretending and hopes he will not be found out. His Christianity is a shallow charade. As the crowds following Him grew, Jesus decided to warn His disciples of this spiritual pitfall. They could easily surrender to human nature, giving in to the temptation either to gain popularity by pleasing the crowds or to avoid trouble by pleasing the Pharisees. Human nature drives us to want people to like and admire us, and it seems so easy to “act the part” that others want to see. Jesus compares hypocrisy to leaven, symbolizing sin (I Corinthians 5:6-8; Galatians 5:9). Like leaven, hypocrisy begins small but grows quickly and quietly, infecting the whole person and eventually the whole society. When a person is puffed up with pride, hypocrisy flourishes and character deteriorates (I Corinthians 4:6, 18-19; 5:2). Like all sin, it must be stopped before the underlying pride has an opportunity to spread (James 1:14-15). The longer he waits to deal with it, the worse it gets. Nothing can really be hidden (Mark 4:22), which makes hypocrisy foolish and futile. So why keep pretending? Jesus was perhaps concerned that His disciples might be tempted to compromise the truth to avoid offending the crowds or the Pharisees (see Luke 8:16-18; 11:33). Many who profess to be God's ministers do something like this to remain in their pulpits. God's truth is like light, not leaven, and it must not be hidden. Jesus mentions “fear” five times in these verses, teaching that a basic cause of hypocrisy is the fear of men. People will do almost anything to avoid embarrassment or harm. When we are afraid of what others may say or do to us, we try to impress them to gain their approval, and our human nature will stoop to deception to accomplish its purposes. Sadly, many of the Pharisees were more concerned about reputation than character—what people thought about them than what God knew about them. The fear of men always brings a snare (Proverbs 29:25), and Jesus wants His disciples to avoid it and be stable in their faith. As Scottish novelist and poet, Sir Walter Scott, wrote, “Oh, what a tangled web we weave when first we practise to deceive.”
Martin G. Collins
Beware of Hypocrisy
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