Let us notice the solemn warning which our Lord gives to His disciples at the beginning of this passage. He says, "Take heed, beware of the leaven of the Pharisees and of the leaven of Herod."
We are not left to conjecture the meaning of this warning. This is made clear by the parallel passage in Matthew's Gospel. We there read that Jesus did not mean the leaven of "bread," but the leaven of "doctrine." The self-righteousness and formalism of the Pharisees--the worldliness and skepticism of the courtiers of Herod, were the object of our Lord's caution. Against both He bids His disciples be on their guard.
Such warnings are of deep importance. It would be well for the Church of Christ, if they had been more remembered. The assaults of persecution from without have never done half so much harm to the Church, as the rise of false doctrines within. False prophets and false teachers within the camp have done far more mischief in Christendom than all the bloody persecutions of the emperors of Rome. The sword of the foe has never done such damage to the cause of truth as the tongue and the pen.
The doctrines which our Lord specifies, are precisely those which have always been found to inflict most injury on the cause of Christianity. Formalism on the one hand, and skepticism on the other, have been chronic diseases in the professing Church of Christ. In every age multitudes of Christians have been infected by them. In every age men need to watch against them, and be on their guard.
The expression used by our Lord in speaking of false doctrine is singularly forcible and appropriate. He calls it "leaven." No word more suitable could have been employed. It exactly describes the small beginnings of false doctrine--the subtle quiet way in which it insensibly pervades a man's religion--the deadly power with which it changes the whole character of his Christianity. Here, in fact, lies the great danger of false doctrine. If it approached us under its true colors, it would do little harm. The great secret of its success is its subtlety and likeness to truth. Every error in religion has been said to be a truth abused.
Let us often "examine ourselves whether we be in the faith," and beware of "leaven." Let us no more trifle with a little false doctrine, than we would trifle with a little immorality or a little lie. Once admit it into our hearts, and we never know how far it may lead us astray. The beginning of departure from the pure truth is like the letting out of waters--first a drop, and at last a torrent. A little leaven leavens the whole lump. (Gal. 5:9.)
Let us notice the dull understanding of the disciples, when our Lord gave the warning of this passage. They thought that the "leaven" of which He spoke must be the leaven of bread. It never struck them that He was speaking of doctrine. They drew from Him the sharp reproof--"Perceive you not yet, neither understand? are your hearts hardened? How is it that you do not understand?" Believers, converted, renewed, as the disciples were, they were still dull of apprehension in spiritual things. Their eyes were still dim, and their perception slow in the matters of the kingdom of God.
We shall find it useful to ourselves to remember what is here recorded of the disciples. It may help to correct the high thoughts which we are apt to entertain of our own wisdom, and to keep us humble and lowly-minded. We must not fancy that we know everything as soon as we are converted. Our knowledge, like all our graces, is always imperfect, and never so far from perfection as at our first beginning in the service of Christ. There is more ignorance in our hearts than we are at all aware of. "If any man think that he knows anything, he knows nothing yet as he ought to know." (1 Cor. 8:2.)
Above all, we shall find it useful to remember what is here recorded, in dealing with young Christians. We must not expect perfection in a new convert. We must not set him down as graceless and godless and a false professor, because at first he sees but half the truth and commits many mistakes. His heart may be right in the sight of God, and yet, like the disciples, he may be very slow of understanding in the things of the Spirit. We must bear with him patiently, and not cast him aside. We must give him time to grow in grace and knowledge, and his latter end may find him ripe in wisdom, like Peter and John. It is a blessed thought that Jesus, our Master in heaven, despises none of His people. Incredible and blameworthy as their slowness to learn undoubtedly is, His patience never gives way. He goes on teaching them, "line upon line, precept upon precept." Let us do likewise. Let it be a rule with us never to despise the weakness and dulness of young Christians. Wherever we see a spark of true grace, however dim and mixed with infirmity, let us be helpful and kind. Let us do as we would be done by.
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J.C. Ryle (1816 - 1900)
J.C. Ryle was a prolific writer, vigorous preacher, faithful pastor, husband of three wives, [widowed three times: Matilda died in 1847, Jessie died in 1860, Henrietta died in 1889] and the father to five children [1 with Matilta and 4 with Jessie]. He was thoroughly evangelical in his doctrine and uncompromising in his Biblical principles. In 1880, after 38 years in Pastoral ministry in rural England, at age 64, he became the first Anglican bishop of Liverpool. He retired in 1900 at age 83 and died later the same year at the age of 84.“He [J.C. Ryle] was great through the abounding grace of God. He was great in stature; great in mental power; great in spirituality; great as a preacher and expositor of God’s most holy Word; great in hospitality; great as a writer of Gospel tracts; great as a Bishop of the Reformed Evangelical Protestant Church in England, of which he was a noble defender; great as first Bishop of Liverpool. I am bold to say, that perhaps few men in the nineteenth century did as much for God, for truth, and for righteousness, among the English speaking race, and in the world, as our late Bishop.” - Rev. Richard Hobson, three days after Ryle’s burial in 1900.
John Charles Ryle was the first Anglican bishop of Liverpool. Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69), Principles for Churchmen (1884).
Thoroughly evangelical in his doctrine and uncompromising in his principles, J.C. Ryle was a prolific writer, vigorous preacher, and faithful pastor.
In his diocese, he exercised a vigorous and straightforward preaching ministry, and was a faithful pastor to his clergy, exercising particular care over ordination retreats. He formed a clergy pension fund for his diocese and built over forty churches. Despite criticism, he put raising clergy salaries ahead of building a cathedral for his new diocese.
Ryle combined his commanding presence and vigorous advocacy of his principles with graciousness and warmth in his personal relations. Vast numbers of working men and women attended his special preaching meetings, and many became Christians.
John Charles Ryle was born at Macclesfield and was educated at Eton and at Christ Church, Oxford. He was a fine athlete who rowed and played Cricket for Oxford, where he took a first class degree in Greats and was offered a college fellowship (teaching position) which he declined. The son of a wealthy banker, he was destined for a career in politics before answering a call to ordained ministry.
He was spiritually awakened in 1838 while hearing Ephesians 2 read in church. He was ordained by Bishop Sumner at Winchester in 1842. After holding a curacy at Exbury in Hampshire, he became rector of St Thomas's, Winchester (1843), rector of Helmingham, Suffolk (1844), vicar of Stradbroke (1861), honorary canon of Norwich (1872), and dean of Salisbury (1880). In 1880, at age 64, he became the first bishop of Liverpool, at the recommendation of Prime Minister Benjamin Disraeli. He retired in 1900 at age 83 and died later the same year.
Ryle was a strong supporter of the evangelical school and a critic of Ritualism. Among his longer works are Christian Leaders of the Eighteenth Century (1869), Expository Thoughts on the Gospels (7 vols, 1856-69) and Principles for Churchmen (1884).