Church Fathers Commentary Matthew 13:33

"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 all leavened." — Matthew 13:33 (ASV)

St. John Chrysostom: The Lord sets forth the same thing in this parable of the leaven, as if to say to His disciples, “Just as leaven changes a large amount of wheat flour into its own kind, so you will change the whole world.” Notice the wisdom of the Savior here; He first brings examples from nature, proving that as one is possible, so is the other. And He does not simply say put, but hid, as if to say, “So you, when you are cast down by your enemies, will then overcome them.” In the same way, leaven is kneaded in without being destroyed, but gradually changes everything into its own nature; so it will be with your preaching. Do not be afraid, then, because I said that many tribulations will come upon you, for in this way you will shine forth and overcome them all.

He says, three measures, to signify a great abundance; that definite number stands for an indefinite quantity.

St. Jerome: The “satum” is a type of measure used in Palestine containing one and a half modii.

St. Augustine of Hippo: Or, the leaven signifies love, because it causes activity and fermentation; by the woman, He means wisdom. By the three measures, He intends either those three aspects of a person—with the whole heart, with the whole soul, with the whole mind; or the three degrees of fruitfulness—the hundredfold, the sixtyfold, and the thirtyfold; or those three kinds of men: Noah, Daniel, and Job.¹

Rabanus Maurus: He says, Until the whole was leavened, because the love implanted in our mind ought to grow until it changes the whole soul into its own perfection. This is begun in this life but is completed in the life to come.

St. Jerome: Alternatively, the woman who takes the leaven and hides it seems to me to be the apostolic preaching, or the Church gathered from diverse nations. She takes the leaven, that is, the understanding of the Scriptures, and hides it in three measures of flour, so that the three—spirit, soul, and body—may be brought into one and not be in conflict with each other.

Alternatively, we read in Platoⁱ that there are three parts in the soul: reason, anger, and desire. So we also, if we have received the gospel leaven of Holy Scripture, may possess prudence in our reason, hatred against vice in our anger, and love of the virtues in our desire. All this will come to pass through the gospel teaching which our mother Church has offered to us.

I will also mention an interpretation from some, that the woman is the Church, who has mingled the faith of humanity in three measures of flour—namely, belief in the Father, the Son, and the Holy Spirit. When this has fermented into one lump, it brings us not to a threefold God, but to the knowledge of one Divinity. This is a pious interpretation, but parables and uncertain interpretations of obscure matters can never establish the authority of dogmas.

St. Hilary of Poitiers: Alternatively, the Lord compares Himself to leaven, for leaven is produced from flour and communicates the power it has received to a larger quantity of the same substance. The woman, that is, the Synagogue, takes this leaven and hides it—that is, by the sentence of death. But it, working in the three measures of flour (representing the Law, the Prophets, and the Gospels equally), makes all one, so that what the Law ordains, the Prophets announce, and is fulfilled in the unfolding of the Gospels.

But many, as I remember, have thought that the three measures refer to the calling of the three nations from Shem, Ham, and Japheth. I hardly think, however, that the logic of the parable allows this interpretation. For although these three nations have indeed been called, yet in them Christ is shown and not hidden, and with such a great multitude of unbelievers, the whole cannot be said to be leavened.

1. Quaest. Ev., i, 12