Thus He meant to set forth the most decisive sign of its greatness. “Even so then shall it be with respect to the gospel too,” says He. Yea, for His disciples were weakest of all, and least of all; but nevertheless, because of the great power that was in them, It has been unfolded in every part of the world.
After this He adds the leaven to this similitude, saying,
“The Kingdom of Heaven is like leaven, which a woman took, and hid in three measures of meal, until the whole was leavened.”
For as this converts the large quantity of meal into its own quality, even so shall you convert the whole world.
And see His wisdom, in that He brings in things natural, implying that as the one cannot fail to take place, so neither the other. For say not this to me: “What shall we be able to do, twelve men, throwing ourselves upon so vast a multitude?” Nay, for this very thing most of all makes your might conspicuous, that you mix with the multitude and are not put to flight. As therefore the leaven then leavens the lump when it comes close to the meal, and not simply close, but so as to be actually mixed with it (for He said not, “put,” simply, but “hid”); so also ye, when you cleave to your enemies, and are made one with them, then shall you get the better of them. And as the leaven, though it be buried, yet is not destroyed, but little by little transmutes all into its own condition; of like sort will the event be here also, with respect to the gospel. Fear ye not then, because I said there would be much injurious dealing: for even so shall you shine forth, and get the better of all.
But by “three measures,” here, He meant many, for He is wont to take this number for a multitude.
And marvel not, if discoursing about the kingdom, He made mention of a little seed and of leaven; for He was discoursing with men inexperienced and ignorant, and such as needed to be led on by those means. For so simple were they, that even after all this, they required a good deal of explanation.
Where now are the children of the Greeks? Let them learn Christ's power, seeing the verity of His deeds, and on either ground let them adore Him, that He both foretold so great a thing, and fulfilled it. Yea, for it is He that put the power into the leaven. With this intent He mingled also with the multitude those who believe in Him, that we might impart unto the rest of our wisdom. Let no one therefore reprove us for being few. For great is the power of the gospel, and that which has been once leavened, becomes leaven again for what remains. And as a spark, when it has caught in timber, makes what has been burnt up already increase the flame, and so proceeds to the rest; even so the gospel likewise. But He said not fire, but “leaven.” Why might this be? Because in that case the whole effect is not of the fire, but partly of the timber too that is kindled, but in this the leaven does the whole work by itself.
3. Now if twelve men leavened the whole world, imagine how great our baseness, in that when we being so many are not able to amend them that remain; we, who ought to be enough for ten thousand worlds, and to become leaven to them. “But they,” one may say, “were apostles.” And what then? Were they not partakers with you? Were they not brought up in cities? Did they not enjoy the same benefits? Did they not practise trades? What, were they angels? What, came they down from Heaven?
“But they had signs,” it will be said. It was not the signs that made them admirable. How long shall we use those miracles as cloaks for our own remissness? Behold the choir of the Saints, that they shone not by those miracles. Why, many who had actually cast out devils, because they wrought iniquity, instead of being admired, did even incur punishment.
And what can it be then, he will say, that showed them great? Their contempt of wealth, their despising glory, their freedom from worldly things. Since surely, had they wanted these qualities, and been slaves of their passions, though they had raised ten thousand dead, so far from doing any good, they would even have been accounted deceivers. Thus it is their life, so bright on all sides, which also draws down the grace of the Spirit.
What manner of miracle did John work, that he fixed on himself the attention of so many cities? For as to the fact that he did no wondrous works, hear the evangelist, saying, “John did no miracle.” And whence did Elias become admirable? Was it not from his boldness towards the king? From his zeal towards God? From his voluntary poverty? From his garment of sheep's skin, and his cave, and his mountains? For his miracles he did after all these. And as to Job, what manner of miracle did he work in sight of the devil, that he was amazed at him? No miracle indeed, but a life that shone and displayed an endurance firmer than any adamant. What manner of miracle did David, yet being young, that God should say, “I have found David the son of Jesse, a man after my own heart?” And Abraham, and Isaac, and Jacob, what dead body did they raise? What leper did they cleanse? Do you not know that the miracles, except we be sober, do even harm in many cases? Thus many of the Corinthians were severed one from another; thus many of the Romans were carried away with pride; thus was Simon cast out. Thus he, who at a certain time had a desire to follow Christ, was rejected, when he had been told, “The foxes have holes, and the birds of the air nests.” For each of these, one aiming at the wealth, another at the glory, which the miracles bring, fell away and perished. But care of practice, and love of virtue, so far from generating such a desire, does even take it away when it exists.
And Himself too, when He was making laws for His own disciples, what said He? “Do miracles, that men may see you”? By no means. But what? “Let your light shine before men, that they may see your good works, and glorify your Father which is in Heaven.” And to Peter again He said not, “If you love me,” “do miracles,” but “feed my sheep.” And whereas He everywhere distinguishes him with James and John above all the rest, for what, I pray you, did He distinguish them? For their miracles? Nay, all alike cleansed the lepers, and raised the dead; and to all alike He gave that authority.
Whence then had these the advantage? From the virtue in their soul. Do you see how everywhere practice is required, and the proof by works? “For by their fruits,” says He, “you shall know them.” And what commends our own life? Is it indeed a display of miracles, or the perfection of an excellent conversation? Very evidently it is the second; but as to the miracles, they both have their origin from hence, and terminate herein. For both he that shows forth an excellent life, draws to himself this gift, and he that receives the gift, receives it for this end, that he may amend other men's lives. Since even Christ for this end wrought those miracles, that having made Himself thereby credible, and drawn men unto Him, He might bring virtue into our life. Wherefore also He lays more stress of the two on this. For He is not at all satisfied with the signs only, but He also threatens hell, and promises a kingdom, and lays down those startling laws, and all things He orders to this end, that He may make us equal to the angels.
Source: Homilies on the Gospel of St. Matthew (New Advent)